How to read missed prayers in sequence. Time for prayer. When to combine two prayers

Making up for missed prayers

Omitting the “terrifying consequences” on the pretext of not fulfilling prayers, which some unqualified and categorically minded individuals are pontificating about, let us turn to the essence of the issue, leaving behind each person the right to choose, function and answer independently for adherence to the tenets of religious practice or its complete absence.

Completion of prayer (qada’), which is not ideal, in a timely manner at the time allotted for it, is also in mandatory, as well as the rigor itself in performing the five fard prayers. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever forgets the [obligatory] prayer, let him perform it at the time when he finds it in his memory. There is no atonement for sin (kaffar) on it, except for how it is [that is, the completion of a missed prayer, albeit late]” / 1/. In addition to this, the set of Muslim hadiths also speaks about the one who missed the prayer, and an-Nasai speaks about the one who missed it due to negligence /2/.

Based on the theological postulate “the degree of relaxation depends on the degree of difficulty and compulsion,” any situation that is associated with the difficulty of performing the necessary prayers /3/. is considered individually.

And if the observance of prayer practice is so unrealistic, then when the opportunity arises, replenishment is necessary, since the necessary prayer is a person’s duty to Allah. Religion is given to man not to burden his life, but to make it easier. The Almighty Omniscient.

As great is His mercy, so just is His punishment.

Nuances on the topic

1. There is no disagreement among theologians regarding the completion of prayers that are not ideal in a timely manner. For ease, a person can make the intention (niyat) to systematically do the prayers missed during that entire period, at a time when he did not pray, and with each necessary prayer perform one made up /4/. Only fard rakyaats are replenished. If we compare the significance of the fards of missed prayers with the sunnah of prayers done on time, then the first will be much more serious and weighty.

Of course, it is considered best to perform the full daily prayer (fard and sunnah), followed by replenished fards. As for the question of whether to perform replenished prayers before or after the end of today’s prayers, then, taking into account the second canonical provisions, it is necessary to perform replenished prayers before the morning, before or at the end of the midday, before the afternoon, at the end of the evening and before or at the end of the night prayers .

It is allowed to perform replenished prayers together with the second worshipers (jama'at) /5/.

2. If a person performed a prayer, believing that he was looking through it on time, and later it became known that its time had expired, then there is no need to re-read the ideal prayer-salah. This is the conclusion of the scholars of the Shafi'i madhhab. and Hanafi theologians /6/.

3. It is better and more correct from the point of view of the Sunnah to complete the missed prayer immediately, when the opportunity appears /7/.

IN scientific works There are references to the fact that the best time for prayer is precisely its time period in days, but this applies to the case when a person extended a not ideal timely prayer until the next day or at a time when he a large number of necessary debt prayers, which he fulfills slowly. In the latter situation, it is better if he performs debts together with timely ones: morning with morning, midday with midday, etc., despite the fact that he can do it at any second time that is permissible for performing prayer.

4. If a person performs a couple of missed prayers in a row, then it is correct and correct to read the azan and iqama before the first prayer and read only the iqama before each of the subsequent ones. This conclusion is the most common among theologians of all four madhhabs /8/. It is fundamentally important to note that reading the adhan and iqamat

both before timely and before prayers of duty is sunnah, it is a desirable, praiseworthy action.

5. All scholars, not counting the Shafi'i theologians, talk about the obligation (wujub) to perform the missed several prayers in a sequence that is simple for them. The Shafiites talk about desirability (sunnah) /9/. Of course, this applies to those cases at a time when there is no fear that during the commission of the missed ones the time period of the one that is timely at that moment will end.

It is possible to make up for missed prayers at any time, with the exception of prohibited time periods during which prayer is not performed.

Who is obliged to replenish and who is not

1. A person who has consciously become a Muslim is not obliged to make up for anything from the past. The only thing is that if, for example, having accepted Islam, he did not immediately begin to do the necessary prayer or missed a necessary fast, then all this needs to be made up.

2. If a person was a complete non-believer, but from among the “ethnic Muslims”, then, having begun religious practice, he is just like a neophyte /10/. does not restore anything.

3. In the case when a person was a bearer of the tenets of faith, but did not carry out religious practice, everything must be replenished, starting from the period of puberty.

Combining debt prayers with additional

According to the point of view of Shafi'i theologians, when performing additional prayers collectively, for example, "Tarawih", a person, with the appropriate intention, can replenish his own debt prayers. They are confident that the main thing in this matter is the similarity of the form of performing prayer-namaz. That is, for example, a simple necessary (fard) prayer-namaz can be performed with an additional prayer (sunna) together (collectively), regardless of who is doing what. Each of the worshipers pronounces the intention for their own prayer /11/.

Scholars of the Hanafi madhhab said that one who performs sunnah (additional prayer) can join one who makes fard (necessary), but one who makes fard cannot join one who makes sunnah /12/.

The Tarawih prayer is an additional prayer (sunnah), based on this, from the point of view of Hanafi theologians, standing behind the imam performing the Tarawih prayer, it is possible to make an intention for any additional prayer, but not for the necessary prayer (fard).

As for the practical side, both opinions are justified; on this basis, it is necessary to act according to the situation and in accordance with the opinion of that group of researchers (that is, according to the madhhab), whose conclusions a person follows in everyday religious practice.

The Traveler and Replenishable Prayers

Since there is no clear answer on this issue in the Sunnah and the Koran, Islamic theologians used indirect argumentation, as a result of which, depending on what the reprimand was made, two main opinions appeared.

The theologians of the Hanafi madhhab, and along with them the Maliki scholars, thought that prayer is completed in the same way as it was missed. That is, at a time when a person missed it, being in the position of a traveler, he will be obliged to make up for it in an abbreviated form, even if in this moment is already at its permanent location. If he decides to make up for a prayer on the way that was missed while at his permanent place of residence, then he will also make up four rak’ahs in four rak’ahs.

The theologians of the Shafi'i and Hanbali madhhabs, in their own conclusion, reprimanded precisely the time and place of the fulfillment prayer. The condition in which it was missed is not taken into account by them. It is fundamentally important what the position of the one who replenishes it is at the moment of prayer.

If he is a traveler, then he makes up for the four rak’ah prayers missed at his permanent location in two rak’ahs. At a time when the prayer was missed on the way, and is made up at home, then the four-rakyaat remains four-rakyaat /13/.

Question from Ramili:

Assalyamu alaikum! Please tell me how to properly make up for missed morning prayers. I heard that morning prayer can only be reimbursed after sunrise before lunch, if it is for that day. And if a lot of morning prayers are missed, then how to make up for it correctly?

Performing prayer on time is called “eda”, and performing prayer after its time has expired is called “kaza”.

The Messenger of Allah (sallallaahu alayhi wa sallam) ordered the compensation of prayers that a person missed for a good reason, for example, oversleeping, or missed the prayer while unconscious.

In a hadith narrated from Anas (radiyallahu anhu), it is reported that the Messenger of Allah (sallallahu alayhi wa sallam) said:

عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولِ اللَّهِ صَلَي اللَّهُ عَلَيْهِ وَ سَلَّمَ: إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا فَلْيُصَلِّهَا إَذَا ذَكَرَهَا، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ أَقِمِ الصَّلَاةَ لِذِكْرِي

“Whoever sleeps through the prayer or misses it out of forgetfulness, let him perform it as soon as he remembers it. Since Allah Almighty says: “And perform prayer to remember Me”” (Muslim, Salat: 108, no. 1569, p. 279; Bukhari, Mawakit: 38, no. 597, p. 124; Abu Dawood, Salat : 11, No.: 442, p. 75; Ahmad ibn Hanbal, al-Musnad, No.: 10909, 20/255).

In the narration narrated by Ubada ibn Samit (radiyallahu anhu) it is reported that when the Messenger of Allah (sallallahu alayhi wa sallam) was asked about kaffarah, for someone who forgot about prayer before sunrise or after sunset, he said:

عَنْ عِبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سُئِلَ رَسُولُ اللَّهِ صَلَي اللَّهُ عَلَيْهِ وَ سَلَّمَ عَنْ رَجُلٍ غَفَلَ عَنِ الصَّلَاةِ حَتَّى طَلَعَتِ الشَّمْسُ أَوْ غَرَبَتْ مَا كَفَّارَتُهَا؟ قَالَ: يَتَقَرَّبُ إِلَى اللَّهِ وَ يُحْسِنُ وُضُوءَهُ وَ يُصَلِّي الصَّلَاةَ وَ يَسْتَغْفِرُ اللَّهَ فَلَا كَفَّارَةَ لَهَا إِلَّا ذَلِكَ إِنَّ اللَّهَ يَقُولُ: وَ أَقِمِ الصَّلَاةَ لِذِكْرِي

“He should try (spiritually) to get closer to Allah (through such deeds as sadaqah), do a proper ablution, make up for missed prayers, and ask Allah for forgiveness. There is no other kaffarat provided for besides this. Because truly, Allah said: “And perform prayer in order to remember Me”” (Taberani, al-Mujamul-Kabir, 18/157; Haysemi, Majmauz-zawaid, no.: 1809, 2/76).

Sunnah morning prayer is reimbursed along with the fard, after the sun rises above the horizon and before noon. The sunnah and fard of the morning prayer are not reimbursed until full sunrise and after noon.

If the fard of the morning prayer was performed on time, and the sunnah of the morning prayer was missed, then, according to Imam Abu Hanifa and Imam Abu Yusuf (rahimahumallah), it is not reimbursed. And, according to Imam Muhammad (rahimahullah), the sunnah of the morning prayer can be completed after full sunrise and before noon.

If a person has a lot of kaza-namaz, then in this case, when reimbursing them, there is no need to determine which particular prayer it is. Because this presents a challenge. In this case, it is enough to make, for example, an intention to make up for the last missed morning prayer or the last missed midday prayer. Kaza-namaz can be performed at any time with the exception of those periods of time that are considered makruh, since they do not have a specific time for performance.

02:31 2017

بسم الله الرحمن الرحيم

Today, one of the many incorrectly taught things that Muslims need to be concerned about is the issue of making up for missed prayers.

For example, the question arises, what should those who accepted the basics of faith from childhood do, but left prayers, and only began to perform them at the age of 20? Do they need to make up for these missed prayers? If I must compensate, then how should I compensate? For which categories of people is reimbursement of prayers required?

The Encyclopedia of Fiqh “Al Kuwaitiya” says:

مَن يجبُ عليه القضاءُ:

اتفق الفقهاءُ على وجوبِ قضاءِ الصلاةِ الفائتةِ على الناسِي والنائمِ ، كما يَرى الفقهاءُ وجوبَ قضاءِ الفَوائتِ على السَّكْرانِ بالمحرَّم .

ولا خِلافَ بيْنهم في أنه لا يَجبَ قضاءُ الصلواتِ على الحائضِ والنُّفَساءِ والكافرِ الأصْلِي إذا أسلمَ .

واختَلفوا في وجوبِ القضاءِ على تاركِ الصلاةِ عَمْدًا ، والمرتدِّ ، والمجنونِ بعْدَ الإفاقةِ ، والمُغمَى عليه ، والصَّبِيِّ إذا بلَغ في الوقْت ، ومَن أسلمَ في دارِ الحرْبِ ، وفاقِدِ الطَّهُوريْنِ .

فأما المتعمِّد في الترْك ، فيرَى جمهورُ الفقهاءِ أنه يلزَمه قضاءُ الفوائتِ ، ومما يدلُّ على وجوبِ القضاءِ حديثُ أبي هريرةَ رضي الله عنه : « أنَّ النبيَّ صلى الله عليه وسلم أمَر المُجامِعَ في نَهارِ رمضانَ أن يصُومَ يومًا مع الكفّارةِ » أي بدَلَ اليوْمِ الذي أفسَدَه بالجِماع عَمْدًا ، ولأنه إذا وجبَ القضاءُ على التاركِ ناسيًا فالعامِدُ أوْلى

« Those for whom compensation is mandatory:

The judiciary is unanimous in the opinion that it is obligatory/wajib to compensate for missed prayers to someone who has forgotten or missed it by oversleeping, as well as to someone who has become intoxicated as a result of consuming forbidden things.

And there is no disagreement between them (fuqahas) that there is no obligation to make up for missed prayers for women who have had menstrual and postpartum bleeding, and for a kaafir asli when he converts to Islam.

And they have a disagreement regarding the obligation to make up for the prayer for someone who missed it on purpose, for an apostate/apostate, for an insane person when his mind returns, for someone who has lost consciousness, for a teenager who has reached maturity, and for someone who accepted Islam in Darul Harb and did not find the possibility of purification either with water or with earth.

As for the one who left the prayer intentionally, most jurists believe that compensation for him is necessary. And one of the dalils on the obligation of compensation is the hadith of Abu Hurayra, radiyallahu ankh: “The Prophet, may Allah bless him and grant him peace, commanded that one who had sexual intercourse during the day during Ramadan, along with kaffarah / atonement for this, should also hold one day of fasting.” . That is, in return for the day that was disrupted, intentionally, by sexual intercourse.

And another dalil: If it is obligatory to make up for a prayer left out of forgetfulness, then making up for a prayer left intentionally is even more important (primary).”

Source: Al Mawsuatul Fikhiyatul Kuwaitiya: 34/26, Kuwait: 1404-1427

Do I need to make up for previously missed Namaz, missed Fasts, Zakat payments and other things I missed and from when?

Islam annuls everything that existed before its adoption. Also, the scrolls of those who converted to Islam, where deeds are recorded, are clean. And if he was of a different faith, then his reward before Allah is doubled.

Sheikh Ibn Uthaymeen: “His good deeds remain and are recorded, and it is not a condition that he continue to perform this good deed after accepting Islam. And it is not a condition that the perfect good be done for the sake of Allah, because... The Prophet (peace and blessings of Allaah be upon him) said: “You accepted Islam and your previously committed good deeds remain with you.” (Muslim: 194).

No, you do not need to reimburse anything, because... you were in a state (in disbelief) when the Shariah regulations did not apply to you. Performing religious duties has become mandatory for you from the moment you accepted Islam. Therefore, if you, unknowingly, did not perform prayers at the beginning of Islam, then it is necessary to compensate them, because with the adoption of Islam, the rules of Sharia began to apply to you.

And Allah knows better about this!

There are two types of abandonment of prayer (in general):

1. For no reason

2. With a reason such as sleep, forgetfulness, inability to accomplish it (for example: running away from a chase, etc.), illness, loss of consciousness, etc.

There is disagreement about the first one. Some say it needs to be reimbursed, others don't.

Regarding the second, it is necessary to reimburse, and as quickly as possible.

As for that group of scientists who said that there is no point in replenishing the prayer for someone who left it without a serious reason, because it will not be accepted anyway, even if he completes it 1000 times, they said:

Ibn Taymiyyah, may Allah have mercy on him, said: “As for those things that are done during the day, Allah does not accept them at night. And those things that are done at night, Allah does not accept them during the day, like the Asr and Zuhr prayers. It is forbidden for a person to put them off until night. Moreover, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever left the Asr prayer seemed to have lost his family and property. He also, may Allah bless him and grant him peace, said: “Whoever missed the Asr prayer has made his deeds futile.” Allah said: “After them came descendants who stopped performing prayer and began to indulge desires, they will all suffer a loss (or be punished for ignorance or meet evil).” semantic translation by Elmira Kuliev. And many of the salaf said that this means postponing the prayer so that its time has expired. Abu-Bakr al-Sydyk said in his will to Umar, may Allah be pleased with them: “Know that Allah has rights at night, and He does not accept them during the day, and He does not accept the rights of the day at night, and Allah does not accept prayer until made mandatory." Here Ibn Taymiyyah wants to say that whoever has abandoned those deeds for which time is prescribed in such a way that he has taken them out of their time, then there is no point in replenishing them, Allah will not accept.

There is no doubt that the debt to Allah must be repaid, as stated in the hadith about a woman. But this hadith refers to the duty that this woman obliged herself by making a vow to Allah that she would perform the Hajj, but did not perform it, although she had the opportunity. And this prayer is a duty that Allah himself obliged us to do and established conditions and boundaries for it. And performing prayer with all its conditions and in the way it is prescribed for us is our duty to Allah. And one cannot compare (qiyas) the type of worship that Allah has obligated us with the type of worship that a person obliges himself to. Allah ordered to perform namaz in due time - this is our duty, to do what Allah has made it our duty, as it is supposed to be done.

Allah said: “Verily, prayer is assigned to believers at certain times.” Surah Women 103. Allah has made a beginning and an end time for every obligatory prayer. If a person did the prayer before entering, then his prayer is not valid and he still needs to be redone - this is the unanimous opinion of the scholars, and what difference does it make if the person specifically did the prayer earlier or left it so that time ran out and did it later and then and in this case he did it deliberately at the wrong time.

If he missed the prayer on purpose and did it at the wrong time, then he did not worship as he was ordered. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does a deed for which we do not have an order, it will be rejected.” And he is doing exactly what neither Allah nor His Messenger, may Allah bless him and greet him, has ordered.

The order of “qada” (replenishment of something) is an order of Allah in the language of the Prophet, peace and blessings of Allah be upon him, and the one who obliges “qada” of something takes on the duties of a legislator. And we will ask those who oblige this prayer: “Did Allah order to complete the prayer in such a situation? Or His messenger? And they are forced to say “no”, ordered only to those who forgot or overslept and similar valid reasons.

Allah has determined the time for prayers (from when to start and when to stop) in the language of the Prophet, peace and blessings of Allah be upon him, and there is no ikhtilaf (disagreement) among the scholars about this. It turns out that if you are allowed to complete the prayer after the time set by Allah for it, then there is no point in this time at all, do it whenever you want!

In the end, this religion is over and Allah left nothing of the laws except what he explained in the language of the Prophet, may Allah bless him and grant him peace, and did Allah forget to explain that the one who left the prayer on purpose also needs to compensate for it? And therefore, every decree that neither Allah nor His Messenger has established must be rejected. Allah has not forgotten anything!

This opinion was held by: Abu-Bakr as-Siddiq, Umar ibn Al-Khattab, Abdullah ibn Umar, Saad ibn Abi Waqqas, Abdullah ibn Masud, said Ibn Hazm: “And we do not know that anyone from the Sahabah would contradict them,” Muhammad Ibn Sirin, Umar ibn Abd al Aziz, Daud, ibn Hazm, some scholars of the Shafi'i madhhab, al-Qosim ibn Muhammad, Ibn Taymiyya, Uthaymeen, Al Albani.See "muhala" ibn Hazm 2/200, and "al-Majmuah fatawa" Sheikh al-Islam 22/27, “neil al-Autar” by Kitabu al-Salat, the topic is making up for missed prayers, also “sharh al-Mumti`” by Sheikh Usaymin, “shurut al-Salat” is the same topic. (

This in no way means that you can skip prayers, as if you still don’t need to make up for them. No, the one who left the prayer deliberately may be even worse for him, because in this way he would be able to make up for it here on earth, and so he will be responsible for it on the Day of Judgment, and this is a problem. Therefore, to those who leave prayers due to laziness or the like. I highly recommend that you stop doing this, because your prayers are not accepted after their time, as it became clear. This also includes fasting, there is no point in making up for it.

For those who did not know anything about the provisions of Islam, about worship, there is no requirement to make up for the missed worship. If a Muslim could not obtain Sharia knowledge and these provisions did not reach him, then nothing is required of him. Allah said: “Allah does not lay on the soul what it cannot bear”. Surah Cow 286 verse.

Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said: “There is no disagreement among Muslims that if someone, being in the “land of disbelief,” accepted Islam, but was unable to migrate to the “land” Muslims”\, then he is not assigned Sharia duties that he cannot perform. Responsibilities are assigned to the extent possible. In the same way with someone whose Shariah status he did not know. For example, if he did not know that prayer was obligatory for him, and he did not perform it for some time, then he does not have to make up for it, which is the most correct of the opinions of the Scientists. This is the opinion of Abu Hanifa, the Zohirits and one of the opinions in the madhhab of Imam Ahmad. This also applies to other duties such as fasting in Ramadan, paying zakat, etc.

If a person did not know about the prohibition of wine and drank, then he is not punished, according to the unanimous opinion of Muslims, there were disagreements only regarding the compensation of prayer...

The basis of all this is the question: Are Shariah requirements mandatory before they are known or do they become mandatory after knowledge of them?

It is true that the hukm (Sharia ruling, decision) is not affirmed except together with the possibility of knowledge \about it\. Consequently, that which was not known to be obligatory is not reimbursed. It is reliably known from the Sahih that among the Companions there were those who ate food after sunrise in Ramadan until they began to distinguish a white thread from a black one by placing them in front of them, but the Prophet (peace and blessings of Allaah be upon him) did not order to compensate them for their fast. Of these, there were those who remained in a defiled state for a certain time and did not perform prayer, not knowing that it can be performed by performing “tayamum” (purification with sand), like Abu Dharr, Umar ibn al-Khattab, Ammar, may Allah be pleased with them , etc. The Prophet, peace and blessings of Allah be upon him, did not order them to make up for what they missed.

And there is no doubt that some Muslims in Mecca and other settlements in Arabia continued to pray towards Jerusalem until it dawned on them that the qibla (direction for prayer) had changed, but they were not ordered to make up for the wrong prayers, and there are many such examples.

This corresponds to the basis on which the Salaf and most of the scholars were: That Allah does not lay on the soul what it cannot bear. The condition of the obligation is the ability to perform it. Punishment falls for leaving what is ordered to be done or committing what is forbidden, after the establishment of the “huja”-Sharia argument.” End of quote abbreviated. See “Majmuat al-Fatawa” 19\225.

In accordance with the above, you do not have to reimburse those worships that you did not know were obligatory. We advise you to start studying Sharia knowledge, delving into it, educating a generation of Muslims in order to confront the dangers that face Muslims everywhere and in particular in your country.

And the one who still has missed prayers or fasting, the scientists said, let him ask for forgiveness from Allah and promise not to do this again, if he really fears Allah and loves Him, he will stop doing this. And you also need to do more additional prayers and regret in your heart what you have done. And if his heart is dead, then it is Allah who killed him, and no one will revive him except Allah with any orders and sermons.

Many scholars, both from the first and subsequent generations, believed that those who missed prayer without a Sharia reason do not make up for it, but bring sincere repentance. This opinion was held by many companions, including 'Umar ibn al-Khattab, Ibn 'Umar, Sa'd ibn Abu Waqqas, Salman al-Farisi and Ibn Mas'ud (may Allah be pleased with them), who believed that a prayer missed without reason, not replenished. Imam Ibn Hazm said: “And we do not know that any of the companions contradicted them on this issue.” See al-Muhalla 2/235.

This opinion was also shared by many followers, including al-Qasim ibn Muhammad, Muhammad ibn Sirin, al-Hasan al-Basri, ‘Umar ibn ‘Abdul-‘Aziz and Mutarif ibn ‘Abdullah. Also, this opinion was preferred by such imams as al-Humaidi, al-Juzjani, al-Barbahari, Ibn Batta, Daoud, 'Izz ibn 'Abdu-Ssalam, Ibn Taymiyya, Ibn al-Qayim, al-Shaukani, al-Albani, Ibn Baz, Ibn 'Usaymin and others. See “Majmu'ul-fatawa” 40/22, “al-Insaf” 1/443, “Nailul-autar” 2/31, “Sahih fiqhu-Ssunna” 1/258.
Imam Ibn Batta said: “It is known that prayers have their time, and whoever performs a prayer before its time has come, it will not be accepted by him, just like the one who performs it after the end of its time!” See “Fathul-Bari” 5/147, Ibn Rajab.
Imam al-Barbahari said: “Allah will not accept obligatory prayers, except those performed in due time, except for the one who has forgotten, for he has an excuse and performs the prayer as soon as he remembers it!” See “Fathul-Bari” 5/148.
Shaykhul-Islam Ibn Taymiyyah said: “It is not legal to make a refund for a prayer for someone who misses it without a reason, and this (reimbursed) prayer is invalid! He should perform more voluntary prayers (as repentance), and this is the opinion of a group from among the salaf!” See al-Ikhtiyarat 34.
Sheikh al-Albani said: “The words of those who consider it obligatory to make up a prayer missed deliberately without an acceptable reason are not based on evidence. Compensation for such a prayer does not make sense, since performing a prayer outside of its time is similar to performing a prayer before its time has arrived. It makes no difference!” See “as-Silsila ad-da’ifa” 3/414 and “as-Silsila al-sahiha” 1/682.
Thus, we see that the statement that there is a unanimous opinion (ijma') on this matter is not true, just as it is not true that it was the opinion of only Ibn Hazm.

The opinion of scientists who do not recognize the fulfillment of such prayers is the most correct for several reasons:

Firstly, Allah Almighty has established a specific time for each prayer, saying: “Verily, prayer is prescribed for believers at certain times.”(an-Nasai 4: 103).

Secondly, There are no commands from Allah or His prophet (peace and blessings of Allah be upon him) indicating the need to make up for missed prayers without reason. As for the comparison with someone who overslept or forgot, this analogy is incorrect, because for someone who overslept or forgot to perform a prayer, performing it is a full-fledged atonement, while for someone who missed a prayer for no reason, its completion will no longer be an atonement.

Third, If the one who missed it without a reason was also obliged to compensate for the prayer, then what would be the point of the Prophet (peace and blessings of Allah be upon him) to associate its compensation with reasons such as forgetfulness or sleep?!

Fourthly, the issue of compensation and atonement relates to the orders of Sharia, where it is not permitted to oblige anyone with anything other than what Allah and His Prophet (peace and blessings of Allah be upon him) have obligated. After all, there is no text indicating similar look worship, as replenishment of prayers missed without reason, and Allah said: “And Your Lord does not forget!”(Maryam 19:64).

Fifthly, The question of reimbursable prayer not in its time is connected not only with atonement, but also with whether such prayer is valid at all. After all, completing the prayer relates to worship, and it is known that any worship is fundamentally forbidden and invalid, except for what is indicated in Sharia.

Will those who oblige a prayer to be completed without a Sharia reason be able to say that Allah or His prophet (peace and blessings of Allaah be upon him) ordered this prayer?! Undoubtedly not, since there is no command for this either in the Koran or in the Sunnah! If they say that Allah did not oblige this prayer, but it must be compensated, just in case, then I would like to pay attention to this, since many scientists disagree with such an argument. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever brings into our cause (religion) something that has nothing to do with it, it will be rejected!” Muslim 1/224.

After all, how many Muslims have fallen into error, relying on the opinion that a prayer missed without a reason can be made up! And how many Muslims, for unknown reasons, do not perform the five prayers on time, and then, at night, make up in order almost all five prayers missed during the day, thinking that by doing so they have atoned for their sin!

The same is the case with someone who, being a Muslim, abandoned prayers and did not perform them consciously for several years. He should not make up for them, but he should bring sincere repentance for such a great sin! If, as has already been said, even one prayer missed without reason is not made up, then it is natural that prayers missed over a long period are not made up even more so. See “Sahih fiqhu-Ssunna” 1/260.

Also, some Muslims order a person who has accepted Islam to make up for all the prayers that he had to perform upon reaching adulthood. This is an excess and a complication of religion, which Allah made easy for His slaves by saying: “And He has not made any difficulty for you in religion.”(al-Hajj 22:78). After all, such a statement not only does not rely on any argument, but it can also push a repentant person away from Islam! This opinion has no basis, and there were no reports that the Messenger of Allah (peace and blessings of Allah be upon him) compensated himself or ordered his companions to complete prayers, but on the contrary said: “Accepting Islam erases all the sins that were before him." Ahmad 4/198. Sheikh al-Albani called the hadith authentic.

Imam Ibn Nasr al-Maruazi said: “Muslims did not disagree that the Prophet (peace and blessings of Allah be upon him) did not oblige any of the infidels who accepted Islam to pay any of the obligatory requirements!” See “Ta’zymu qadri-ssala” 1/186.

Compensation for the fast of Ramadan

One of the modern scientists, Sheikh ibn Uthaymeen, may Allah have mercy on him, answering a similar question, said: “The correct opinion (in this matter) is that after repentance there is no need to make up for missed fasts. Because If a person deliberately misses, without a reason justified by Sharia, any worship limited in time, then Allah does not accept such worship that was not performed at its prescribed time. Therefore, there is no benefit from completing this post. However, he needs to sincerely repent before Allah Almighty, and he must try to do more good deeds (for example, observe more voluntary fasts). After all, Allah Almighty accepts repentance from someone who sincerely repents.” (Collection of fatwas by Sheikh ibn Usaymeen, 19/issue number 41). This issue in question concerns a person who initially did not fast without reason during the month of Ramadan. However, if a person began to fast and deliberately interrupted his fast without reason, then in this case it is necessary to make up for the missed fast.

Regarding the case, namely, if you missed the post out of ignorance, there is a verse that says: “Our Lord! Don't punish us if we forget or make a mistake.". (Quran, 2/286). When these verses were revealed, Allah Almighty said: “I have already done (accepted your dua)” (Muslim, 126).

Therefore, do more good deeds and sincerely ask for forgiveness from Allah. May Allah forgive us!

If the fast was missed without a reason, then this situation is very serious, and if a person left the fast considering it not obligatory, then such a person is unfaithful, and if he left it due to negligence, laziness, etc., then he needs to repent .

Abu Umama al-Bahili said: “I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Once in a dream two people came to me, and taking me by the shoulders, led me to a hard-to-reach mountain and said: “Get up.” I replied: “Truly I cannot.” They said: “We will make it easy for you.” And I began to climb until I reached the top of the mountain, and suddenly I heard strong screams. “What are these screams?” – I asked. “These are the cries of the inhabitants of Fire,” they answered. Then they led me further, and I saw people hanging by their veins, their cheeks were torn and bleeding. I asked them, “Who are these people?” They answered: “These are the ones who broke their fast ahead of time.” (Reported by an-Nasai in “Sunanul-kubra” 3273. The authenticity of the hadith was confirmed by Imam al-Hakim, al-Zahabi, Hafiz al-Haythami and Sheikh al-Albani).

If such severe punishment is imposed on those who neglected fasting and broke their fast ahead of time, it is difficult to imagine what will happen to those who did not observe fasting at all, without having good reason!

Ibn Mas'ud, may Allah be pleased with him, said: “Whoever breaks the fast of one day of Ramadan without a valid reason will not be able to compensate for it (in full), even if he fasts throughout his life until he meets Allah , and if He wishes, He will forgive him, and if He wishes, He will punish him.” (Reported by Ibn Abu Shaybah 9784. Isnad is authentic)

Imam al-Dhahabi, may Allah have mercy on him, said: “It is generally accepted among believers that anyone who breaks the fast of Ramadan without a valid reason is worse than an adulterer, a tax collector and a drunkard. Moreover, they doubt his Islam and consider him a heretic.” (see al-Kabair 78).

In the name of Allah, the Gracious, the Merciful

The importance of praying at the appointed time
And
Determination of the times of the five prayersaccording to Sunnah
and
Provisions related to prayer refunds

Praise be to Allah, Whom we praise and to Whom we cry for help and forgiveness. We seek protection from Allah from the evil of our souls and bad deeds. Whoever Allah guides along the straight path, no one can lead him astray. And whom He has left, no one will guide him to the straight path. I testify that there is no one worthy of worship except Allah alone, Who has no partner. And I testify that Muhammad is the servant of Allah and His messenger.

On the need to timely perform the fivefold prayer and the merits of this

Prayer is the best worship performed by the body and the best action that brings one closer to Allah. Allah Almighty and Great said about this: "WITHbow to the ground and draw closer (to Allah)» (al-‘Alaq 96: 19).

This verse talks about prostration in prayer. See “Tafsir at-Tabari” 10/421, “Tafsir al-Baghawi” 6/295.

“Know that the best thing you can do is pray!” Ahmad 5/276, Ibn Majah 277. Sheikh al-Albani called the hadith authentic.

The Prophet (peace and blessings of Allaah be upon him) also said: « The most important thing in Islam and its support is prayer" . Ahmad 5/231, at-Tirmidhi 2616, Ibn Majah 3973, at-Tayalisi 560. Imam Abu Isa at-Tirmidhi, Hafiz Ibn Rajab and Sheikh al-Albani confirmed the authenticity of the hadith.

‘Umar ibn ‘Abdul-‘Aziz (may Allah be pleased with him) said: “The greatest of the duties of the body that brings one closer to Allah is prayer, as Allah said:"WITHbow to the ground and come closer» (al-‘Alaq 96: 19). And as the Prophet (peace and blessings of Allah be upon him) said: “A servant achieves the greatest closeness to his Lord during prostration.” . Muslim 482. See “Jami‘ul-‘ulumi wal-hikam” 435.

Every Muslim man and every Muslim woman is required to perform the five obligatory prayers daily, showing submission to Allah and beingware of His wrath and the painful punishment He may inflict for abandoning or neglecting prayer.

However, to perform such a great duty as prayer, Allah has established certain periods of time. Allah Almighty and Almighty said: « » (an-Nisa 4: 103).

Ibn ‘Abbas and Ibn Mas’ud (may Allah be pleased with them) said: “Prayer has its own set time just as Hajj has its set time.”. See “Tafsir Ibn Kathir” 2/368.

Imam Ibn Qudamah said: “Muslims are unanimous that the five obligatory prayers have set times!” See “al-Mughni” 1/378.

Allah, Holy and Great, said: “Guard the prayers, and especially the middle prayer. And stand before Allah humbly."(al-Baqarah 2: 238).

This means: “Perform your prayers properly, fulfilling all their conditions, and perform them in a timely manner and especially the afternoon (‘asr) prayer.”. See “Tafsir Ibn Kathir” 1/578, “Taysirul-Karimi-Rrahman” 97.

From ‘Ali ibn Abu Talib, Ibn Mas’ud, Samura, Ibn ‘Abbas and Abu Hurayrah (may Allah be pleased with them) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The middle prayer is the afternoon (‘asr) prayer.” . Ahmad, at-Tirmizi, Ibn Hibban, al-Bazzar, at-Tayalisi, Ibn Abu Shayba. The hadith is authentic. See Sahih al-Jami' 3835. Imam Ibn al-Mundhir said: “It was said that the ‘Asr prayer was called the middle prayer for the reason that it is between two night prayers and two day prayers.”. See al-Awsat 2/368.

Allah Almighty also said: “Verily, those believers have succeeded who are humble during their prayers, ... who are thrifty in their prayers” (al-Muminun 23: 1-2, 9).

Qatada (may Allah be pleased with him) about words « who guard their prayers" said: “They perform them at the appointed time, and perform the due duties and prostrations” . See “Tafsir Ibn Kathir” 3/265.

Allah Almighty also said: “Verily, man was created impatient, restless when trouble befalls him, and stingy when good touches him. But this does not apply to those who pray regularly” (al-Ma’arij 70: 19-23).

Ibn Mas'ud, Masruk and Ibrahim an-Naha'i (may Allah be pleased with them) said that « we're talking about about those who perform prayer at the appointed time, observing all its obligatory conditions". See “Tafsir Ibn Kathir” 4/309.

From the words of Umm Farua (may Allah be pleased with her) it is reported that when the Messenger of Allah (peace and blessings of Allah be upon him) was asked: “Which of the deeds is the best?” He replied: “A prayer made at the beginning of her time!” Abu Daud 426, at-Tirmidhi 170, ad-Darakutni 1/12. Sheikh al-Albani called the hadith authentic.

Hanzalah al-Katib (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever guarded the five obligatory prayers, performing their bows and prostrations properly, observing the times established for them, and knew that this is the truth prescribed by Allah, he will enter to Paradise”, or: "He must have Paradise", or “He will be forbidden to Fire!” Ahmad. Hadith is good. See “Sahih at-targhib” 381.

It is reported that one day Ibn Mas'ud (may Allah be pleased with him) asked the Messenger of Allah (peace and blessings of Allah be upon him): “Which deed is most loved by Allah?” He said: « Prayer at the appointed time" . Ibn Mas'ud asked: “And then what?” He said: « Showing piety towards parents" . He asked: “And then what?” He said: "Jihad in the path of Allah" . al-Bukhari 527, Muslim 85. As for the widespread hadith, which is cited by Imam ad-Darakutni: “The beginning of the time allotted for prayer is the favor of Allah, the middle is the mercy of Allah, and the end is the forgiveness of Allah.”, then this hadith is weak, as reported by Hafiz Ibn Hajar. See “Bulyugul-maram” 105.

Hafiz Ibn Rajab said: “This hadith of Ibn Mas’ud indicates that the best act that brings one closer to Allah and the most beloved for Him is prayer performed at the prescribed intervals!” See “Fathul-Bari” 4/207.

The Messenger of Allah (peace and blessings of Allah be upon him) informed us that prayer at its proper time is the most pleasing and best of deeds before Allah, and he placed the timely performance of prayer before being kind to parents and jihad in the path of Allah. Proof of this is the use of a figure of speech: “And then what?” This phrase is used to indicate order, as is known in Arabic.

For example, there is a person who is constantly busy with his trade or something else, whom the shaitan managed to deceive so that he misses the set time for prayer or group prayer. If such a person is told about jihad on the path of Allah Almighty and the story of the courage of the Companions (may Allah be pleased with them), he is filled with the desire for Paradise and the rejection of the vanity of this world. After admonition, he looks at this world and sees that it has become insignificant. He turns to the eternal world and rushes to Paradise, the width of which is similar to the width of heaven and earth. He hurries to write his will, repays all debts and says goodbye to his family and loved ones, and sets out on the road to wage jihad. After which he becomes a martyr on the path of Allah.

However, if you were to call this person not to jihad in the path of Allah, but to strictly observe prayer at the appropriate time, mentioning the texts of the Qur'an and Sunnah that generate reverence and instill fear, then what would you see? Perhaps he would have accepted what was said and been sincerely saddened by what was happening to him. He would have made a firm decision to perform prayers at their appointed times, and perhaps he would have stuck to it for some time. But then the Shaitan would again begin to instigate him, his affairs and worries would increase, his obligations would reach large sizes and, in the end, the shaitan would get from him what he wanted. He begins to skip some of his prayers again and then returns to fighting against his soul in order to help himself against the shaitan. Then the same thing is repeated at another time. Likewise, he constantly fights and fights with the shaitan, five times daily throughout his life, and life is days and days, and who knows except Allah how many years he will have to live!

Committing jihad is a battle against one's soul, and performing prayer on time is also a battle against one's soul. The Messenger of Allah (peace and blessings of Allah be upon him), defining the word “mujahid”, said: “A Mujahid is one who fights with his soul for the sake of Allah!” at-Tirmidhi, Ibn Hibban. The hadith is authentic. See Sahih al-Jami' 6679.

But how does the first example compare to the second? The second struggle is a struggle throughout life, and the first is only for an hour, a certain number of days, months or years. But in each of these two battles there is great good! See “as-Sala wa asarukha fi ziyadatil-iman” 23-24.

On the strict prohibition of performing prayer at an unspecified time or delaying it without a good reason

Allah Almighty said: “After them (the prophets) came descendants who destroyed prayer and began to indulge passions. They will all suffer a loss!” (Maryam 19:59).

Ibn 'Abbas (may Allah be pleased with him) said that "destroy prayer" “ does not mean leaving it, but not doing it in a timely manner!” at-Tabari 16/311.

The imam of the followers (tabi'un) Sa'id ibn al-Musayib (may Allah be pleased with him) said in relation to this verse: “We are talking about one who does not perform the lunch (zuhr) prayer until the time for the afternoon (‘asr) comes. He does not perform the afternoon ritual until it is time for the evening ritual (magharib). He does not perform the evening service until the time of night (‘isha) comes. He does not perform the night ritual until it is time for the morning ritual (fajr). And he does not perform the morning ritual until the sun rises!” See “Tafsir al-Baghawi” 5/241.

Neglect of prayer and missing the time set for it is a sign of hypocrisy, as Allah Almighty said: “Woe to those who pray, who are careless in their prayers, who are hypocrites.”(al-Ma'un 107: 4-6).

These verses speak of those praying who neglect prayer; do not comply with its mandatory conditions; and they delay or even miss the time set for it. See “Tafsir al-Qurtubi” 31/162, “Tafsir Ibn Kathir” 4/720.

Mus'ab ibn Sa'd said: “ One day I said to my father (Sa'd ibn Abi Waqqas (may Allah be pleased with him): “O father! What do you say about these verses:"Woe to those who pray who are careless in their prayers". Who among us is not carelessprayer? Who among us does not talk to himself (during prayer)?” He replied: “That’s not what you say! This refers to the loss of time when a person is so inattentive that he misses the time of prayer." Abu Ya'la 704, al-Bazzar 392. Hafiz al-Munziri, Imam al-Nawawi and Sheikh al-Albani confirmed the authenticity. See “al-Majmu’” 1/325 and “Sahih at-targhib” 576.

Nawfal ibn Mu'awiyah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “He who misses prayer is like one who has lost his family and property!” Ibn Hibban. The hadith is authentic. See “Sahih at-targhib” 577.

From the words of Samura bin Jundub (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) once said: « Truly, two people came to me this night who said to me: “Let’s go!” I went with them, and after a while we approached a lying man, over whom another man stood with a stone in his hands, throwing this stone on the head of the lying man and breaking it. And after he struck him, the stone rolled away to the side, and this man went after the stone and took it again, and even before he returned, the head of the first one again became the same as before, after which he again approached him and did the same to him as the first time.” . At the end of this long journey, these two, who were the angels Jibril and Mikail (peace be upon them), told the Prophet (peace and blessings of Allaah be upon him): “As for the first person you passed by and whose head was smashed with a stone, this is the person who studied the Quran and then rejected it, and he missed the obligatory prayer.” . al-Bukhari 7047.

Ibn Mas'ud (may Allah be pleased with him) said: “One day in the presence of the prophetsomeone mentioned one man and said: “He continued to sleep until he woke up in the morning without getting up to pray.” What is the prophet for?(peace and blessings of Allah be upon him)said: “Shaitan urinated in his ear”” . al-Bukhari 1144.

Hafiz Ibn Hajar reported the words of Imam al-Qurtubi, who said that “ the urine of the shaitan is genuine, since it is known that the shaitan eats, drinks and marries.”. Cm. “Fathul-Bari” 3/28.

From ‘Abdullah ibn ‘Amr (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “For the one who is careful with his prayer, it will become light, clear evidence and salvation on the Day of Resurrection, but for the one who is not careful with it, there will be neither light, nor clear evidence, nor salvation. And on the Day of Resurrection he will be with Qarun, Pharaoh, Haman and Ubay ibn Khalaf." . Ahmad 2/169, ad-Darimi 2/390. Ibn Hibban 245. Hafiz al-Munziri, Imam Ibn ‘Abdul-Hadi, Hafiz ad-Dumyati, Sheikh Ahmad Shakir and Sheikh ‘Abdul-Qadir al-Arnaut confirmed the authenticity of the hadith.

Imam Ibn al-Qayim said: “These four are specified because they were the leaders of the infidels. A person does not perform prayer properly either because he is busy increasing his wealth and his possessions, or because he is busy in the affairs of government, or because of trade. Anyone who was distracted from prayer by wealth will be resurrected along with Qarun. The one who was torn away from prayer by his kingdom will be with Pharaoh. The one who is torn from prayer by the affairs of government will be with Haman. And the one who was torn away from prayer by trade will be with Ubayy ibn Khalaf.”. See “as-Sala wa khukmu tariqaha” 36.

Imam al-Zuhri said: “One day, going to Anas ibn Malik(may Allah be pleased with him)When he was in Damascus, I found him crying. I asked him: “Why are you crying?” He said: “I don’t recognize anything that I knew except this prayer, and even this prayer is neglected!” al-Bukhari 530.

It is also reported from Ghaylyan that Anas ibn Malik once said: “I don’t recognize anything that we did during the time of the prophet (peace and blessings of Allah be upon him)”. He was told to: “What about prayer?!” He said: “Don’t you make any omissions in it?!” al-Bukhari 529.

In these messages from Anas, "omission" and "neglect" refer to failure to perform prayers on time.

However, scholars differ on whether these reports refer to the omission of the entire time allotted for a particular prayer, or the desired time for it. The first thing that is correct is that we are talking about untimely prayer. This opinion is confirmed by the reason for the utterance of these words by Anas, which is given from the words of Thabit al-Bunani. He told: “One day, Anas ibn Malik and I were at a prayer led by al-Hajjaj. And al-Hajjaj delayed the time of prayer so much that Anas stood up to make a remark, but his friends forbade him to do so, fearing for him. Then Anas went out and sat on horseback, saying: “I swear by Allah, I do not recognize anything from what happened during the time of the prophet (peace and blessings of Allah be upon him), except for the testimony of “La ilaha illallah”!” One person said to him: “What about prayer, O Abu Hamza?!” He replied: “You did the lunch (zuhr) prayer before the evening (maghrib) prayer! Was this the prayer of the Prophet (peace and blessings of Allah be upon him)?!” Ibn Sa'd in “at-Tabaqat”. See “Fathul-Bari” by Ibn Hajar 2/18 and Ibn Rajab 4/229.

Anas, the companion of the Prophet (peace and blessings of Allah be upon him), who found the best generation of people, cried because of the untimely performance of prayer! And in this case, what remains for us to do, neglecting prayer and other commands of Allah?!

Imam Ibn Hazm said: “There is no greater sin after polytheism than missing the time set for prayer and the unlawful killing of a believer.”. See al-Muhalla 2/235.

Imam al-Dhahabi said: “A person who does not perform prayer at the appointed time is a devotee of great sin, and one who does not perform prayer at all is like one who commits adultery and steals!” See al-Kabair 76.

Determining the Times of the Five Obligatory Daily Prayers

Unfortunately, being content with graphs of prayer schedules, few Muslims today, including muazzins who call for prayer, are able to determine the times of the five obligatory prayers in accordance with the Koran and Sunnah.

Lunch prayer time (az-Zuhr)

In many collections of hadith, as well as books on fiqh, in the section on times of prayer, the lunch (zuhr) prayer comes first. The reason for this is that in the famous hadith, which reports that the angel Jibril (peace be upon him) came and taught the prophet (peace and blessings of Allaah be upon him) the times of prayers, it is said that the first prayer that Jibril began with was the lunch prayer. Also, the prophet himself (peace and blessings of Allah be upon him) began with this prayer, who taught the times of prayer to his companions. However, not all scholars agreed with this, since in some hadiths (Muslim 612), speaking about the times of prayer, the Messenger of Allah (peace and blessings of Allah be upon him) began with the morning prayer. And this opinion was preferred by Sheikh-Islam Ibn Taymiyyah, who said: “The first prayer is the morning prayer, since the middle prayer is the afternoon prayer (‘asr).”. See al-Ikhtiyarat 33.

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The time of midday (zuhr) prayer begins from the moment the sun passes its zenith and continues until the time when the length of a person’s shadow becomes equal to his height.” . Muslim 612.

This hadith indicates that the time for lunch prayer begins when the sun passes its zenith, and lasts until the length of the shadow of objects becomes equal to their height, not counting the shadow that remains when the sun is at its zenith.

Zenith is the period of time when the sun is at its highest point in the middle of the sky. See “al-Mughni” 1/380, “ad-Durarul-mudiyya” 1/52.

This and similar hadiths contain a refutation of the opinion that the lunch (zuhr) prayer lasts until the time when the shadow becomes twice as long as the object. This is the common belief of the Hanafis. However, the Hanafi imam at-Tahawi reported that the final opinion of Abu Hanifa himself was the opinion of the majority of scholars, namely, that the time of lunch prayer lasts until the length of the shadow becomes equal to the height of the object itself. See “at-Tamhid” 8/75.

How can you find out about zenith?

Ibn Mas'ud said: “When the Messenger of Allah (peace and blessings of Allah be upon him) performed the lunch prayer (zuhr), the length of the shadow of an object in summer was from three to five feet, and in winter from five to seven feet.”. Abu Daoud 400, an-Nasai 1/249. Sheikh al-Albani confirmed the authenticity of the hadith.

The zenith of the sun can be recognized in any area, but depending on the area or time of year, the shadow of an object at the zenith varies. You should install a certain object before noon and periodically observe its shadow. When the sun rises, the shadow of an object becomes shorter, but when the shadow, having reached a certain length, begins to increase, then the period of time with a minimum shadow will be the time of the zenith of the sun, after which the time of lunch prayer begins. See al-Awsat 2/328.

However, one should know the size (length) of the shadow of the object that was present during the zenith, for to this shadow one should add the shadow of the object itself in order to know the end of the time of lunch prayer.

About the fact that it is permissible to delay the performance of lunch prayer in case of extreme heat

Abu Dharr (may Allah be pleased with him) said: “Once the prophet (peace and blessings of Allah be upon him) during a trip said to the muazzin when he wanted to call to prayer: "Wait until the heat subsides". Then he said: “The intense heat is from the breath of Hell, and if it becomes too strong, then delay the prayer until it subsides.” al-Bukhari 3259, Muslim 615.

The wisdom of this is to perform the prayer in a state of greater humility, for the intense heat will not allow a person to concentrate properly on prayer.

However, delaying the performance of the lunch (zuhr) prayer is associated precisely with the heat, and if there is no such reason, then the prayer must be performed at the beginning of its time. See “al-Mughni” 1/400, “Fathul-Bari” 2/20.

Time for afternoon prayer (al-‘Asr)

From Jabir (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “ Perform the afternoon (‘asr) prayer when the shadow of an object is equal to its length.” . an-Nasai 1/91, at-Tirmidhi 1/281. The authenticity of the hadith was confirmed by Imam Abu ‘Isa at-Tirmidhi, al-Hakim, al-Dhahabi and al-Albani.

The time for afternoon (‘asr) prayer lasts until sunset. The Prophet (peace and blessings of Allah be upon him) said: “Whoever managed to perform the prostration (sajdah) of the ‘asr prayer before the sun set, he found ‘asr.” . al-Bukhari 579, Muslim 608.

On the need to perform the middle prayer in a timely manner - ‘asr

Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “One who misses the afternoon (‘asr) prayer is like one who has lost his family and his property.” . al-Bukhari 552, Muslim 1/435.

Once, on one of the cloudy days, Buraidah (may Allah be pleased with him) said: “Perform the afternoon (‘asr) prayer early (immediately after its time), for, verily, the Prophet (peace and blessings of Allaah be upon him) said: “The deeds of the one who abandons the afternoon prayer will be in vain!” al-Bukhari 553.

Shaykh Ibn al-Qayyim said: “From this hadith it follows that deeds that become futile are of two types. Not performing prayers at all, which makes all deeds futile, and leaving a certain prayer at a certain time, which makes the deeds of that day futile. Thus, all deeds become futile when prayers are completely abandoned, and the deeds of one day become futile for abandoning a certain prayer. If someone says: “How can deeds become futile without apostasy?” Then one should say: “Yes, maybe, because the Koran, Sunnah and the sayings of the Companions say that sins destroy good deeds, just as good deeds destroy sins! Allah Almighty said:« O you who believe! Do not make your alms in vain with your reproaches and insults» (al-Baqarah 2: 264). He also said:« O you who believe! Do not raise your voices above the voice of the prophet and do not address him as loudly as you address each other, otherwise your deeds will be in vain and you will not even feel it » " (al-Hujurat 49:2). See “as-Sala wa khukmu tariqaha” 43.

About the one who was slow in performing the ‘Asr prayer in a timely manner

Unreasonably postponing the ‘Asr prayer until the end of its time is one of the qualities of hypocrites. Al-‘Ala ibn ‘Abdur-Rahman said that one day they went to Anas (may Allah be pleased with him) home in Basra, and Anas asked: “Have you already performed the afternoon (‘asr) prayer?” They said: “No, we only performed the lunch (zuhr) prayer!” Then Anas said: “Do 'asr!' After they had prayed, he said to them: “I heard the Messenger of Allah(peace and blessings of Allah be upon him)said: “This is the prayer of a hypocrite who sits and waits until the sun begins to set between the horns of the shaitan, and then gets up and quickly performs four rak’ats, without remembering Allah in them, except a little!” Muslim 622.

Qadi 'Iyad said: "In words "This is a hypocrite's prayer"- censure of their action and warning against becoming like hypocrites in delaying prayer until such a time without reason. Rushing to perform prayer on time is a commendable act, but delaying prayer is condemnable and forbidden! See Sharh Muslim 2/589.

Evening prayer time (al-Maghrib)

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Perform evening (magharib) prayer as soon as the sun sets.” . at-Tabarani 4058. The hadith is reliable. See “al-Silsilya al-sahiha” 1915.

The time of the Magharib prayer lasts until the redness disappears completely, i.e. evening dawn. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The time of evening (magharib) prayer lasts until the disappearance of the evening dawn” . Muslim 1/427.

Imam al-San'ani said: “The Arabic dictionary says: “Shafaq (evening dawn) is the redness in the sky that appears after sunset and disappears with the onset of night or shortly before.”. See “Subulu-Ssalyam” 1/162.

On the need to hurry with the evening (magharib) prayer

Despite the fact that the time of the Magharib prayer lasts until the beginning of the night (‘isha) prayer, it is necessary to perform this prayer immediately after its time. The Messenger of Allah (peace and blessings of Allah be upon him) said: “My community will not cease to be in its nature ( That is, follow the Sunnah.) as long as he is in a hurry to perform the evening (magharib) prayer before the stars appear!” Ahmad, Abu Daoud. The hadith is authentic. See Sahih al-Jami' 7285.

Rafi' ibn Khadij (may Allah be pleased with him) said: “When one of us finished the evening (magharib) prayer, which we performed together with the Messenger of Allah (peace and blessings of Allah be upon him), he could still clearly see the places where his arrows fell.” al-Bukhari 559, Muslim 637.

Time of night prayer (al-‘Isha)

When the angel Jibril (peace be upon him) taught the prayer times of the prophet (peace and blessings of Allaah be upon him), he said to him: “Perform the night (‘isha) prayer when the evening dawn disappears.” . an-Nasai, at-Tirmidhi. The hadith is authentic. See “Iruaul-gaalil” 250.

Until what time does night prayer last?

As for how long the Isha prayer lasts, there is disagreement about this. Some scholars said that the time for the 'Isha prayer lasts until the time of morning prayer, while others said that the time for this prayer lasts only until the middle of the night. As for those who said that the time of this prayer lasts until the middle of the night, they relied on the direct text of the hadith of the Prophet (peace and blessings of Allah be upon him), indicating this: “The time for the Isha prayer is until the middle of the night!” Muslim 612.

As for the scholars who believed that the time of night prayer lasts until morning prayer, they relied on the hadith: “Sleep is not negligence; negligence is committed by those who delay the prayer until the next prayer!» Muslim 681.

Thus, from this hadith it is understood that the time of each prayer lasts until the next one.

However, scholars who hold the opposite opinion objected to this evidence and said that this is a generalized hadith, and the hadith: is specific. Moreover, they refuted this opinion by the fact that the supporters of the opinion that night prayer lasts until morning prayer were unanimous in their belief that morning prayer does not last until lunch time. And if we take this same hadith as evidence, then by analogy we can understand from it that the time of morning prayer lasts until lunch time.

Also, supporters of this opinion confirmed it with the opinion of their companions. Once ‘Umar ibn al-Khattab wrote to Abu Musa al-Ash’ari (may Allah be pleased with them): “Perform the Isha prayer in the first third of the night, and if you delay it, then until the middle of the night, and do not be one of those who show negligence!” Malik 1/96, Ibn Abu Shayba 1/330, at-Tahawi 1/94. Sheikh al-Albani confirmed the authenticity.

Other scholars believed that the time of night prayer lasts up to a third of the night. In this they relied on the well-known hadith about how the angel Jibril (peace be upon him) the day after the Night Ascension, when the Muslim community was obliged to pray five times a day, came to the prophet (peace and blessings of Allah be upon him) and taught him the times of prayer. Hadiths about this are transmitted from many companions, including Ibn ‘Abbas, Abu Hurayrah, Jabir, Abu Mas’ud al-Ansari and others (may Allah be pleased with them). The Prophet (peace and blessings of Allah be upon him) said: “The angel Jibril was my imam (in prayer) twice near the Kaaba. The first time he performed the lunch prayer (zuhr) with me at a time when the sun had barely passed its zenith, and the shadow was equal to the length of a sandal strap. Then he performed the afternoon prayer (‘asr) with me at a time when the shadow of the object was equal to its length. Then he performed the evening prayer (magharib) with me after sunset, at the time when the fasting person breaks his fast. Then he performed the night prayer (‘isha) with me when the redness disappeared. Then he committed to me morning prayer(fajr, subh) with the glimmer of dawn, when food and drink become forbidden for the fasting person. And the second time he performed the lunch prayer (zuhr) with me when the shadow of each object was equal to its length, just as yesterday the ‘asr prayer was performed at the beginning. Then he performed the afternoon prayer with me at a time when the shadow of each object was twice its length. Then he performed the evening prayer (magharib) at the same time as he performed it yesterday. Then he performed the night prayer (‘isha) when a third of the night had passed. He then performed the morning prayer (subh) as the dawn shed light. After this, Jibril turned to me and said: “O Muhammad, these are the times of prayer of the prophets before you. And the time of each prayer between these two periods." . Ahmad 1/333, Abu Dawud 393, at-Tirmizi 149. The authenticity of the hadith was confirmed by Imam at-Tirmizi, Ibn al-Jarud, Ibn al-'Arabi, Ibn 'Abdul-Barr, an-Nawawi and al-Albani. See “al-Majmu’” 2/23, “Nasbu-rraya” 1/221, “Tuhfatul-Ahuazi” 2/432, “Iruaul-Galil” 249, 250.

This hadith says that the angel Jibril performed the ‘Isha prayer with the prophet (peace and blessings of Allaah be upon him) during the third part of the night, which clearly indicates that the time of this prayer does not end after the middle of the night. And the hadith: “The time for Isha prayer is until the middle of the night.” , these scholars explained that we are talking about the best time to perform this prayer, and not the end of its time.

But be that as it may, it is better to perform this prayer before the middle of the night, but if it was performed after the third part of the night, then this was not performing the prayer at a missed time. And Allah knows best about this.

As for the night, it begins at sunset and lasts until the time of morning prayer. See “Sharh al-mumti’” 2/110.

On the desirability of postponing night prayer

‘Aisha (may Allah be pleased with her) said: “One day the Messenger of Allah (peace and blessings of Allah be upon him) delayed the ‘Isha prayer until a significant part of the night had passed. Then he went out, performed prayer and said: “This is the true time for this prayer, if only I were not afraid of burdening my followers.””. Muslim 219.

The Messenger of Allah (peace and blessings of Allah be upon him) said: “If it were not burdensome for my community, I would have commanded them to postpone the Isha prayer until the first third of the night or until the middle of the night.” . at-Tirmidhi 167, Ibn Majah 691. The authenticity of the hadith was confirmed by Sheikh al-Albani.

However, if postponing the ‘Isha prayer will lead to a decrease in the number of worshipers in the group prayer, then it is better to perform it at the beginning of the time. Jabir said: “Sometimes the Prophet (peace and blessings of Allaah be upon him) was in a hurry with the night prayer, and sometimes he hesitated with it. When he saw that the people had already gathered, he prayed early. When people were late, he postponed the prayer.” al-Bukhari 568, Muslim 1/233.

Performing the night ('isha) prayer at the beginning of its time in the jama'at is better than performing this prayer alone, but in the first third of the night.

Time of morning prayer (al-Fajr)

The hadith, which reports that the angel Jibril (peace be upon him) taught the Messenger of Allah (peace and blessings of Allaah be upon him) about the times of prayer, says: “The time of morning prayer is from dawn to sunrise” . Muslim 1/427.

The time for the Fajr prayer begins at dawn and lasts until the sun rises.

About the false dawn, after which the morning prayer is not yet performed

Ibn ‘Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Dawn comes in two types. Dawn, at which it is forbidden to eat and it is allowed to pray, and dawn, at which it is still forbidden to pray, but it is allowed to eat.” " al-Hakim 1/425, al-Bayhaqi 4155. The authenticity of the hadith was confirmed by Imam Ibn Khuzaima, Imam al-Hakim and Sheikh al-Albani.

Another version of this hadith says: “As for the false dawn, it is like a wolf’s tail, and at this time prayer is not permitted and food is not prohibited. And as for the dawn, which stretches along the horizon, this is the time permitted for prayer and forbidden for food! al-Hakim, al-Bayhaqi. The hadith is authentic. See Sahih al-Jami' 4278.

Imam Ibn Khuzaima said: “This message provides proof that the obligatory prayer is not allowed to be performed before its time has come! Words: " The dawn at which it is forbidden to eat" refer to those observing fasting. Words: " it is permissible to pray" means to perform morning prayer. When the first (false) dawn comes, it is not permissible to perform morning prayer.” See “Sahih Ibn Khuzayma” 1/52.

The false dawn appears shortly before the true dawn, after which it disappears and the sky darkens again. Then, after a while, the true dawn begins to appear, which stretches along the horizon, in contrast to the false dawn, which rises upward like a wolf's tail.

When is it better to perform morning prayer, at the beginning of its time or at the end?

Abu Musa said: “The Prophet (peace and blessings of Allah be upon him) began the morning prayer when dawn appeared, and people could not recognize each other (due to darkness).” Muslim 1/178.

‘Aisha (may Allah be pleased with her) said the same thing, that “The women were performing morning prayer with the Messenger of Allah (peace and blessings of Allah be upon him), and they could not recognize each other because of the darkness.”. al-Bukhari 578, Muslim 645.

As for the hadith: . Ahmad 4/140, Abu Dawud 424. Imam Ibn Hibban, Hafiz al-Zaylai and Sheikh al-Albani called the hadith authentic. See “Iruaul-Galil” 258. This hadith does not indicate the beginning of the morning (Fajr) prayer at this time! And also doesn't indicate what it is best time to begin this prayer, since such an understanding contradicts the fact that the Prophet (peace and blessings of Allaah be upon him) always did the prayer in dark time dawn so that people could not recognize each other's faces. Also, this understanding contradicts what was narrated by Abu Mas'ud al-Ansari, who said: “Once the prophet (peace and blessings of Allah be upon him) performed morning prayer in the darkness of dawn. Another day he performed it in the light of dawn. Then after that, he always prayed in the darkness of dawn until he died.”. Abu Dawud 1/110, Ibn Hibban 378. The authenticity of the hadith was confirmed by al-Hakim, al-Khattabi, al-Dhahabi, an-Nawawi and al-Albani.

“ This hadith:“Perform your morning prayer when the dawn is already shining, and your reward will be even greater.” , even if it is reliable, you cannot rely on it, since it contradicts reliable and well-known hadiths, which are given in the collections of al-Bukhari and Muslim. After all, if some message contradicts known messages, then it is rejected (shazz), or canceled (mansukh), for it is known that the prophet(peace and blessings of Allah be upon him)Until the end of his life, he performed morning prayer in the dark time of dawn, and the righteous caliphs did the same after him!” See “Majmu'ul-Fataawa” 22/95.

For this reason, scholars have tried to combine these hadiths, as reported by Sheikh-ul-Islam and Hafiz Ibn Hajar. After all, trying to combine reliable hadiths and living by them is better than rejecting some of them. Imam al-Nawawi said: “There is no disagreement among scholars that if it is possible to combine hadiths, then some of them should not be left out. Moreover, it is obligatory to combine them and be guided by them all!” See Sharh Sahih Muslim 3/155.

Thus, some scholars said that it is probable in the hadith: “Perform your morning prayer when the dawn is already shining, and your reward will be even greater.” We are talking about a case when, due to bad weather, it is impossible to distinguish the dawn, and al-Shafi'i spoke about this. Others said that the hadith refers to ending the prayer at the time mentioned. We are talking about the desirability of delaying the prayer itself by reading the Koran until the dawn appears, and Imam at-Tahawi spoke about this. Sheikh al-Albani also preferred this opinion that this hadith refers to the completion of the morning prayer, and the proof of this is the act of the prophet himself (peace and blessings of Allah be upon him). Anas said: “The Messenger of Allah (peace and blessings of Allah be upon him) began the morning prayer from the moment of dawn and continued to perform it until the space could already be seen.”. Ahmad 3/129, as-Siraj 1/92. Hafiz al-Haythami and Sheikh al-Albani confirmed the authenticity of the hadith.

How should one determine the time of prayer in an area where there is no sunset or sunrise?

Sheikh Ibn ‘Uthaymeen was asked: “In the Scandinavian and other countries located in the north, Muslims are faced with the problem of the length of night and day. A day in these countries can last twenty-two hours, and a night only two, and in another season of the year it may be the other way around. One of the questioners encountered this problem when he found himself passing through these countries during the month of Ramadan. He was also told that the night in some areas lasts for six months, and the day for the remaining six months. What to do in such a situation? How to determine the beginning and end of fasting in such countries, and how should Muslims there fast, as well as those Muslims who temporarily come there to work or study? The Sheikh replied: “In these countries, it is difficult not only with fasting, but also with prayers. However, if in a given state there are day and night, then everything should be done in accordance with this, regardless of the length or shortness of the day. As for the countries located beyond the Arctic Circle, where there is no day and night as we understand it. That is, if the day there lasts six months, and the other six months are night, then Muslims in these countries must determine the time for fasting and prayers. However, how should they determine this time?

A group of scholars believes that they should use the Mecca time as their reference point because Mecca is the mother of all settlements and for this reason it is necessary to use Mecca as their reference point in such countries.

Other scientists believe that in such countries it is necessary to take something in between and determine the length of the night at twelve hours and the length of the day at twelve hours, since this is precisely the average length of the light and dark hours of the day.

Also, some scientists believe that residents of the polar regions should focus on the nearest city (area), in which the change of day and night occurs regularly. Apparently, this opinion is most correct, since focusing on nearest country most reliable, since it is the closest in both climate and geographical location. Based on this, Muslims in the polar regions should adhere to the time of day and night in the country closest to them, determining the timing of fasting or prayer.”. See “Fataua al-syam” 37.

When prayer is considered completed in a timely manner

If a prayer is completed between the beginning of its time and the end, then it is considered completed in a timely manner. When the angel Jibril (peace be upon him) was with the prophet (peace and blessings of Allaah be upon him), teaching him the times of prayers, on one day they performed all five prayers at the beginning of their times, and on the second day at the end. Then Jibril (peace be upon him) said: “O Muhammad, pray between these two times!” Ahmad 1/333, Abu Dawud 393, at-Tirmidhi 149. The authenticity of the hadith was confirmed by Imam at-Tirmidhi, Ibn al-Jarud, Ibn al-'Arabi, Ibn 'Abdul-Barr and al-Albani.

Also, if a person managed to perform one full rak’ah before the time for prayer expires, then it is considered that he performed it on time. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever sees one rak’ah of prayer has seen the prayer itself.” . al-Bukhari 580, Muslim 607.

But some scholars said that if a person managed to complete any part of the prayer before its time expired, for example, he managed to say takbiratul-ihram, which introduces a person to prayer, or bowed to the ground, then his prayer is also considered completed on time. In doing so, they relied on the following hadith: “The one who managed to perform the prostration (sajdah) of the afternoon (‘asr) prayer before the sun set and the one who managed to perform the sajdah of the morning prayer before the sun rose, he found the prayer.” . Muslim 609.

However, the first opinion, which is that the one who performed a full rak’ah before the time for prayer ended, found the prayer, is more correct. Proof of this is that in the hadiths that talk about prostration (sajdah), one full rak’at is meant, since the prophet (peace and blessings of Allah be upon him) and his companions called a full rak’at sajdah. For example, Ibn ‘Umar (may Allah be pleased with him) said: “I learned from the Messenger of Allah (peace and blessings of Allah be upon him) two sajds before the lunch (zuhr) prayer and two sajds after it.”. al-Bukhari 1173.

In this case, we are talking about two full-fledged rak’ats, and not about prostrations. See “al-Insaf” 1/439, “Hashiya ad-Dusuki” 1/182.

Important Note:

Anyone who mistakenly performed a prayer before its time has arrived must perform it again when its true time comes. See “Tamamul-minna fi fiqhil-Kitab wa sahihi-Ssunna” 1/172.

In what cases can late prayer be justified?

If a person overslept or forgot to pray

The Prophet (peace and blessings of Allah be upon him) said: “Whoever forgot about prayer or slept through it, then his atonement will be to perform this prayer as soon as he remembers it.” . Muslim 1/477.

A person must make every effort not to miss prayers. And if a person knows that in five minutes it will be time for prayer, then he should not go to bed!

Scientists also said that if a person set an alarm clock, for example, for 8 o’clock, knowing that the time for morning prayer is at 6 o’clock, then he is regarded as someone who deliberately left prayer, which is why he fell into disbelief! Sheikh Ibn Baz and Sheikh Ahmad al-Najmi said similar things.

Not praying due to compulsion

A forced person has a justification before Allah, about which there is no disagreement among scholars. See “al-Majmu’” 3/67, “al-Ashbah wa-nazair” 208.

Fear for your life when the person praying is in danger

It is reported from Anas (may Allah be pleased with him) that when the situation became more difficult during the battle of Tustar, the Companions skipped the morning prayer and performed it only after sunrise. al-Bukhari 2/172. See also “al-Mukhalla” 2/244 “Nailul-autar” 2/36, “Sharkhul-mumti’” 2/23.

Combining two prayers on the way

If a traveler decides to combine two prayers, for example, the lunch (zuhr) and the afternoon (‘asr) prayers during the afternoon prayer, then he is not the one who missed the time of the lunch prayer. There is an indication in the Sunnah that it is permissible to combine two prayers on the way, be it at the beginning of the time of the first prayer to be combined, or at the time of the second prayer. It is reported from Anas and other companions that the Prophet (peace and blessings of Allaah be upon him) used to perform lunch and afternoon prayers during the afternoon prayers on the road. al-Bukhari 1112, Muslim 703, 707, Abu Dawood 1/271.

Sheikh Shamsul-Haqq ‘Azym Abadi said: “Imam al-Shafi’i and most scholars said that lunch and afternoon prayers can be combined at any of the times of the combined prayers, as well as evening and night prayers. And al-Nawawi preferred this same opinion.” See “‘Aunul-Ma’bud” 3/51.

However, as soon as a person wakes up, or remembers the prayer, or the reason preventing the prayer from being performed, such as fear or coercion, disappears, he is obliged to perform it, regardless of what period of the day it occurs. The Prophet (peace and blessings of Allah be upon him) said: “Whoever forgot about prayer or slept through it, then the atonement for this will be the performance of this prayer, as soon as he remembers her» . Muslim 1/477.

Such a prayer is not replenishable, therefore, when intending to perform it, a person should not think that he is replenishing it, he simply gives the intention to perform it. Shaykhul-Islam Ibn Taymiyyah said: “He who sleeps and forgets about prayer is not the one who missed it. And the fact that they perform prayer when they remember or wake up is not considered compensation, for this is the time for that prayer that they overslept or forgot.” See “Majmu'ul-Fataawa” 23/335.

‘Uqba ibn ‘Amir (may Allah be pleased with him) said: “Messenger of Allah(peace and blessings of Allah be upon him)forbade us to perform prayers and bury our dead for three periods: during sunrise until it rises (above the horizon); at noon, until the sun begins to move towards sunset; and during the setting of the sun until it goes down". Muslim 831.

Voluntary prayers are prohibited during these times. The wisdom of this prohibition was that during these periods of time the pagans worshiped the sun, and despite the fact that a Muslim performs prayer for the sake of Allah, the Prophet (peace and blessings of Allah be upon him) forbade it to be performed during these periods of time. Thus, prohibiting likening to infidels in any of its manifestations! See al-Iqtida 63-65.

However, the prohibition in such hadiths is general. In other hadiths, exceptions came that allowed prayers to be performed during these periods of time, as in the case of performing an obligatory prayer for those who forgot about it or overslept. Among these prayers are: the prayer of greeting at the mosque (Tahiyatul Masjid); prayer after ablution; Friday prayers before the start Friday sermon, until the imam leaves; prayer after walking around the Ka'bah (tauaf); compensation for voluntary prayers associated with obligatory ones (al-Sunan ar-rawatib), missed for a reason; prayer due to an eclipse of the sun or moon. See “Mausu’atul-fiqkhiya” 1/257-258, “Sahih fiqhu-Sunnah” 1/265-270.

On the need for timely prayer, no matter what state a person is in

It is not allowed to miss performing prayer at the time set for it, even if a person is near or complete ablution and cannot find either water or land; or if there is impurity on clothing (najasa) that cannot be removed; or in the absence of clothing to cover what should be covered during prayer. It is necessary to perform prayer at the appointed time, regardless of the position and condition of the person. And this is the opinion of many imams of our community. See “al-Umm” 1/79, “al-Furu’” 1/293, “al-Majmu’” 1/182.

Shaykhul-Islam Ibn Taymiyyah said: “If those who are obliged to perform the prayer cannot fulfill all the conditions of the prayer and everything necessary, but it will be possible to do this after the time for prayer has expired, in this case it is not allowed to postpone the prayer until the time has expired. If this were permitted, then one of those who is unable to purify himself, or cover himself, or perform the bow or prostration, or fulfill other conditions and necessary parts, could postpone the prayer until he is able to fulfill this condition, if he knows or assumes that he will be able to perform it subsequently. However, this is contrary to the Qur'an, Sunnah and the consensus of scholars. Shariah prescribes the timely performance of prayer, and this injunction is superior to any other condition or necessary part of prayer that cannot be observed. Therefore, one cannot postpone prayer until the end of time due to the inability to fulfill the required conditions. When there is very little time left before the time for prayer comes out, and it is impossible to fulfill the conditions, then performing the prayer on time takes precedence over other conditions.” See Sharh al-Umda 4/347-348.

However, the above is not permissible, except in the case when a person actually finds himself in such situations, such as the lack of water and earth for purification, or the lack of clothing to cover the awrah, etc.

The proof of what we are talking about is the story that ‘Aisha told. She said: “One day I lost a necklace, and the Messenger of Allah (peace and blessings of Allah be upon him) sent people to find it. When the time for prayer came, they had no water, and they prayed in this state. Then they complained about this to the Messenger of Allah (peace and blessings of Allah be upon him), and Allah revealed the verse about purification by earth (tayamum).”. al-Bukhari 336, Muslim 367.

Hafiz Ibn Hajar reported the words of Ibn Rashid, who said: “This hadith contains evidence that prayer is obligatory even for those who do not have the opportunity to purify themselves in both ways (water or earth). This hadith indicates that those companions performed the prayer, being convinced of the need for it. And if prayer in such a situation were forbidden, then the prophet (peace and blessings of Allah be upon him) would certainly condemn them. And this was the opinion of ash-Shafi'i, Ahmad and the majority of the muhaddis, as well as the majority of the supporters of Imam Malik." See “Fathul-Bari” 1/440.

As for the prayer performed in such a state, it should not be performed again subsequently, since there is no indication of this, and in the above story it is not reported that the Prophet (peace and blessings of Allah be upon him) commanded them to make up for this prayer. Imam Ibn Hazm said: “Whoever is in a state of defilement, whether at home or on the road, and cannot find water or land, then he performs prayer in the state in which he is and his prayer is valid. And he should not compensate for it, regardless of whether he finds water during the time period allotted for this prayer or after it!” See al-Muhalla 1/363.

Is it permissible to perform tayamum (purification with sand) in the presence of water if a person is afraid of missing the time of prayer (uaktu-ssala)?

Some scholars, including Sheikh-ul-Islam Ibn Taymiyyah, allowed, in case of fear of running out of time allotted for prayer, to perform purification with sand and perform namaz, even if there is water. However, this opinion is not based on compelling arguments. Imam al-Shaukani said: “As for what they say: “If purification with water will cause the prayer time to expire, and when using tayamum, the prayer can be caught, and that this is the reason for using tayamum,” then there is no evidence for this statement! On the contrary, the use of water is mandatory!” See “ad-Durarul-madyya” 1/86.

Also, Sheikh al-Albani, making a refutation regarding this issue, Said Sabik, said: “The opposite is correct, since the Shariah establishes the use of tayamum only in the absence of water, as stated in the Koran. And the Sunnah indicated the permissibility of using tayamum in case of illness or severe cold, as the author himself (Said Sabik) mentioned this. Where is the proof of the permissibility of using tayamum when it is possible to perform ablution with water?! If someone says: “Fear of missing out on the time of prayer,” then this is not enough. Anyone who is afraid of missing the time of prayer is in one of two positions, and there is no third. Either he delayed the prayer due to his own negligence and laziness, or for a reason beyond his control, such as sleep or forgetfulness! In the latter case, the time of prayer begins from the moment he woke up or remembered it, as the prophet said(peace and blessings of Allah be upon him): “Whoever forgot about prayer or slept through it, then the atonement for this will be the performance of this prayer as soon as he remembers it.” In this case, the Lawgiver has established a certain time for this person who has an excuse. He performs the prayer as he is commanded and performs either a small or a major ablution with water, and should not fear that the time for prayer will run out. Therefore, he is not allowed to use tayamum! As for the first situation (when a person delays the time of prayer due to his own fault), then in such a state it is obligatory to use water, and not tayamum. He must use water, and if he finds the time for prayer, then good, but if not, then let him only blame himself, since he himself is the reason for this result!” See “Tamamul-minna” 132-133.

How to perform prayers missed for a valid reason

On the need to maintain consistency when performing several prayers missed for a reason acceptable by Shariah

Jabir (may Allah be pleased with him) said: “Umar ibn al-Khattab came during the Battle of the Ditch after sunset and began to scold the infidel Quraish, then said: “O Messenger of Allah, I had barely finished the afternoon (‘asr) prayer when the sun began to go below the horizon!” A Prophet(peace and blessings of Allah be upon him)said: “I swear by Allah, I didn’t commit it at all!” Then the prophet(peace and blessings of Allah be upon him)and we took ablution and performed the afternoon (‘asr) prayer, when the sun had already set, and then the evening (magharib).”. al-Bukhari 598, Muslim 209.

This opinion, that prayers should be compensated by observing their sequence, was preferred by the majority of scholars. See “al-Mughni” 1/607, “Nailul-autar” 2/36.

If a person, without knowing this, has performed the prayers out of order, then he should not redo anything, since ignorance is an excuse. The Hanafis spoke about this and this opinion was preferred by Sheikh-ul-Islam Ibn Taymiyyah. See al-Insaf 1/445.

What should someone who missed a prayer do when it is already necessary to perform the next one?

Let’s say that if it is time for the evening (magharib) prayer, and a person, for a reason acceptable in Sharia, did not perform the afternoon (‘asr) prayer, then he should first perform the evening prayer. See “Sahih fiqhu-Ssuna” 1/262.

Also, let’s say, if a person slept through the morning prayer, but when he woke up, he heard the call to Friday prayer (jumu’a), then he should perform the Friday prayer first, since it is impossible to make up for it. See al-Mumti' 2/141.

If one of the prayers is missed for Sharia reasons and they begin to call for the next one, then which prayer should one set the intention for?

If a person, for example, who has not completed the lunch (zuhr) prayer, hears a call to the afternoon ('asr) group prayer, then which prayer should he set the intention for, for the lunch prayer, which he missed, or for the afternoon prayer, which will be performed by the jama 'at? A group of scholars believed that in such a situation, a person performing a group prayer should make an intention for the lunch prayer he missed, since it is permissible for the intentions of both the imam and those standing behind to differ, as indicated by reliable hadiths. See “Sailul-jarar” 1/254. And in this case, he will not miss the group prayer and will replace the prayers, observing their sequence.

However, other scholars, including Sheikh-ul-Islam Ibn Taymiyyah, believed that one should perform exactly the group prayer that is called for, and not make an intention for the missed one, since the Prophet (peace and blessings of Allah be upon him) made up the missed prayers in their sequence does not indicate that this is mandatory. Their argument was the following hadith: “When there is a call to prayer, there is no prayer except the obligatory one!” Muslim 710.

Hafiz Ibn Hajar said: "Words "When the Call to Prayer" mean “when they pronounce iqamah on obligatory prayer" In words “there is no prayer except the obligatory” an indication of the prohibition of performing voluntary prayer after a call to obligatory prayer, whether it is a voluntary prayer from among the Sunan-Rawatib or not. In another version of this hadith from the words of ‘Amr ibn Dinar there is an addition where the prophet(peace and blessings of Allah be upon him)asked: “And you don’t even perform two rak’ats of the morning Sunnah (after the call for obligatory)?!” He replied: “And even two rak’ats of the morning Sunnah”. This hadith is reported by Ibn ‘Adi, and its isnad is good. As for the word "mandatory", then we can talk about both the missed obligatory prayer and the one that is called for, but it is more correct that we are talking about the prayer that is called for. This is confirmed by the hadith narrated by Ahmad and at-Tahawi: “When you are called to prayer, there is no prayer except the one you are called to!”” See “Fathul-Bari” 2/173.

Sunan-rawatib are voluntary prayers performed before and after the obligatory five times prayers. The Prophet (peace and blessings of Allah be upon him) said about these prayers: “Whoever performed twelve rak’ats during the day and night, a house will be built for him in Paradise! And this is: four rak’ats before the lunch (zuhr) prayer and two after it; two rak'ats after evening (magharib) prayer; two after the night ('isha) and two rak'ahs before the morning (fajr) prayer » . at-Tirmidhi 2/132, Ibn Majah 1141. The authenticity of the hadith was confirmed by Abu ‘Isa at-Tirmidhi, Ibn Hibban, al-Hakim and al-Albani.

Is a woman who has cleared her period during one prayer obligated to make up for the previous prayer?

There are several opinions among scholars regarding what kind of prayer a woman should perform after cleansing. Most scholars believe that if a woman, for example, purified herself before sunset, then she should perform lunch (zuhr) and afternoon (‘asr) prayers. And if she cleansed herself before the morning prayer, then she must perform the evening (magharib) and night (‘isha) prayers. This opinion is based on the words of some companions, and these are ‘Abdur-Rahman ibn ‘Auf, Ibn ‘Abbas and Abu Hurayrah (may Allah be pleased with them). However, these messages are weak. See “Tahqiq Sunan ad-Darimi” 1/645, “Sahih fiqhu-Ssunna” 1/255.

But even if we take into account that these messages are reliable, there was no unanimous opinion among the Companions on this issue. For example, Anas (may Allah be pleased with him) said: “If a woman purifies herself during a prayer, then she performs only this prayer and does not perform another(That is, the previous ones.) ” . Ibn Abu Shayba 2/336, ad-Darimi 1/646. The isnad is reliable.

The opinion of the companions is an argument only if it does not contradict the Quran and Sunnah or it is unknown that other companions would speak differently! As for this issue, we see that there is disagreement among the Companions. For this reason, and because there is no direct indication in the Qur'an and Sunnah of the need for a woman to make up for the previous prayer of the time in which she purified herself, it should be considered that a woman should only perform the prayer during which she purified herself. And this opinion was preferred by Hasan al-Basri, Qatada, Sufyan al-Thawri and Abu Hanifa. See “al-Ausat” 2/245, “Ikhtilaf al-‘ulama” 380.

If, after the time for prayer has arrived, a woman delays performing it, and subsequently begins her period, should she make up for this prayer after she has cleansed herself?

There are two well-known opinions regarding this issue. Most scholars believe that if a woman did not have her period when the time of prayer arrived, but when she delayed the time of prayer, her period began, then she is obliged to make up for such a prayer after she has cleansed herself.

Other scholars say that it should not compensate for anything. At the same time, they rely on the fact that during the time of the prophet (peace and blessings of Allah be upon him), women began menstruation at different periods There is no known case in time when the Prophet (peace and blessings of Allah be upon him) commanded that the prayer of a woman who did not have time to perform namaz before the onset of her period should be compensated. Sheikhul-Islam Ibn Taymiyyah said: “The correct opinion in this matter is the opinion of Abu Hanifa and Malik that a woman does not need to be compensated for anything, since compensation (al-Qadah) needs a command, and there is no such command! And a woman in such a situation delayed the time of prayer by permission, and not because of negligence.” See “Majmu'ul-Fataawa” 23/234.

Is a prayer refundable if the person who performed it did not know that the conditions for its validity were not met?

Sheikhul-Islam Ibn Taymiyyah said: “If a person does not perform ablution, not knowing that he has broken it, for example, he ate camel meat and did not perform ablution, and then learned that this violates ablution, or performed prayer in a camel pen, not knowing about the prohibition this, then should he redo his prayers? There are two known opinions regarding this, both of which were the opinion of Ahmad. Also, for example, a person touched his genitals and performed prayer, and then he learned that this violates ablution. The correct thing in all these cases is that it is not necessary to make up for the prayers performed in such situations! After all, Allah Almighty has forgiven mistakes and forgetfulness, and He says:“And We do not punish until we send messengers!”(al-Isra 17:15). And the one who has not reached any specific command of the Prophet (peace and blessings of Allah be upon him), there is no obligation on him. For this reason, the Prophet (peace and blessings of Allaah be upon him) did not order ‘Umar and ‘Ammar to complete the prayer, which one of them did not perform due to lack of complete ablution, and the other performed it in a state of complete defilement. And he also did not order that Abu Zarr’s prayers be replenished when he, without complete ablution, did not perform prayer for several days. He also did not order the person who ate to repeat the fast until the difference between the black thread and the white thread became clear to him. Just as he did not order to redo the prayer for those who, out of ignorance, prayed in the direction of al-Aqsa, after he was ordered to pray turning towards Ka'ba. The issue we are discussing also relates to the example of a woman who had painful bleeding (istihadah), and she believed that prayer could not be performed in such a state. There are two opinions regarding such a woman, one of which is that she does not make up for missed prayers, and this is the opinion of Malik. Proof of this is the hadith in which it is reported that a woman who had painful bleeding did not pray or fast. And when she told this to the prophet (peace and blessings of Allah be upon him), he ordered her not to pay attention to it in the future and did not order her to compensate anything!” See “Majmu'ul-Fataawa” 21/101.

In all these examples we are talking about a case where a person did not know the Sharia ruling in any matter. And this does not apply to the one who knew about the Sharia law, but forgot about it. For example, someone who, out of forgetfulness, performed a prayer without ablution is obliged to perform it again.

Should prayers missed without a reason acceptable by Shariah be refunded?

There is no doubt about the greatness of the sin of one who deliberately missed the time allotted for prayer without a Sharia reason. Among the scientists there were those who even considered such a person to be an infidel. Hafiz Ibn ‘Abdul-Barr said: “Ibrahim an-Naha'i, al-Hakam ibn 'Utaiba, Ayyub al-Sakhtiyani, 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal and Ishaq ibn Rahaweih said that the one who deliberately leaves one prayer and does not perform it without a reason at the appointed time, and refuses to reimburse it, and says: “I will not perform namaz!”, he is an infidel whose property and blood become permissible! If he repents and begins to perform namaz again, then his repentance is accepted, but otherwise he will be executed and will not inherit from him!” See al-Istizkar 2/149.

But to pronounce a decree of unbelief and appoint death penalty only a judge in an Islamic state can!

Ibn ‘Abdul-Barr also said: “The Prophet (peace and blessings of Allah be upon him) said: “Rulers will appear after me who will skip the time of prayer. Therefore, you pray on time, and follow them with voluntary prayer!” Muslim 2/127. The scholars said that this hadith is proof that these rulers do not become infidels by deliberately missing the times reserved for prayers. And if they became infidels for this reason, then the Prophet (peace and blessings of Allah be upon him) would not have ordered prayer for them!” See “at-Tamhid” 4/234.

However, the question is this: Is a person who misses prayer for no reason obligated to make up for it?

Most scholars and imams of the four madhhabs believed that a person who missed prayer for no reason is certainly obliged to make up for it. However, this opinion is not based on direct arguments from the Koran and Sunnah, but is based on an analogy with some hadiths.

Among the imams there were those who stated that all scholars were unanimous in the obligatory completion of such a prayer, and that no one thought otherwise except Ibn Hazm.

Firstly, this statement was refuted by Hafiz Ibn Rajab in Sharh Sahih al-Bukhari 5/148, saying that there is no unanimous opinion on this issue.

Secondly, many scholars, both from the first and subsequent generations, believed that those who missed prayer without a Sharia reason do not make up for it, but bring sincere repentance. This opinion was held by many companions, including 'Umar ibn al-Khattab, Ibn 'Umar, Sa'd ibn Abu Waqqas, Salman al-Farisi and Ibn Mas'ud (may Allah be pleased with them), who believed that a prayer missed without reason, not replenished. Imam Ibn Hazm said: “And we are not aware that any of the Companions contradicted them on this issue.”. See al-Muhalla 2/235.

This opinion was also shared by many followers, including al-Qasim ibn Muhammad, Muhammad ibn Sirin, al-Hasan al-Basri, ‘Umar ibn ‘Abdul-‘Aziz and Mutarif ibn ‘Abdullah. Also, this opinion was preferred by such imams as al-Humaidi, al-Juzjani, al-Barbahari, Ibn Batta, Daoud, 'Izz ibn 'Abdu-Ssalam, Ibn Taymiyya, Ibn al-Qayim, al-Shaukani, al-Albani, Ibn Baz, Ibn 'Usaymin and others. See “Majmu'ul-fatawa” 40/22, “al-Insaf” 1/443, “Nailul-autar” 2/31, “Sahih fiqhu-Ssunna” 1/258.

Imam Ibn Batta said: “It is known that prayers have their time, and whoever makes a prayer before its time has come, it will not be accepted by him, just like the one who makes it after the end of its time!” See “Fathul-Bari” 5/147, Ibn Rajab.

Imam al-Barbahari said: “Allah will not accept obligatory prayers except those performed in due time, except for the one who has forgotten, for he has an excuse and performs the prayer as soon as he remembers it!” See “Fathul-Bari” 5/148.

Shaykhul-Islam Ibn Taymiyyah said: “It is not legal to compensate a prayer for someone who missed it without a reason, and this (reimbursed) prayer is invalid! He should perform more voluntary prayers (as repentance), and this is the opinion of a group from among the salaf!” See al-Ikhtiyarat 34.

Sheikh al-Albani said: “The words of those who consider it obligatory to make up prayers missed deliberately without an acceptable reason are not based on evidence. Compensation for such a prayer does not make sense, since performing a prayer outside of its time is similar to performing a prayer before its time has arrived. It makes no difference!” See “as-Silsila ad-da’ifa” 3/414 and “as-Silsila al-sahiha” 1/682.

Thus, we see that the statement that there is a unanimous opinion (ijma') on this matter is not true, just as it is not true that it was the opinion of only Ibn Hazm.

The opinion of scientists who do not recognize the fulfillment of such prayers is the most correct for several reasons:

Firstly, Allah Almighty has established its own time for each prayer, saying: « Verily, prayer is prescribed for believers at certain times» (an-Nasai 4: 103).

Secondly, there are no commands from Allah or His prophet (peace and blessings of Allah be upon him) indicating the need to make up for missed prayers without reason. As for the comparison with someone who overslept or forgot, this analogy is incorrect, because for someone who overslept or forgot to perform a prayer, performing it is a full-fledged atonement, while for someone who missed a prayer for no reason, its completion will no longer be an atonement.

Thirdly, if the one who missed it without a reason was obliged to compensate for the prayer, then what would be the point of the Prophet (peace and blessings of Allah be upon him) to associate its compensation with reasons such as forgetfulness or sleep?!

Fourthly, the issue of compensation and atonement relates to the orders of Sharia, where it is not allowed to oblige anyone with anything other than what Allah and His Prophet (peace and blessings of Allah be upon him) have obligated. After all, there is no text indicating a similar type of worship, such as making up prayers missed without reason, but Allah said: “And Your Lord does not forget!”(Maryam 19:64).

Fifthly, the issue of compensatory prayer outside of its time is connected not only with atonement, but also with whether such prayer is valid at all. After all, completing the prayer relates to worship, and it is known that any worship is fundamentally forbidden and invalid, except for what is indicated in Sharia.

Will those who oblige a prayer to be completed without a Sharia reason be able to say that Allah or His prophet (peace and blessings of Allaah be upon him) ordered this prayer?! Undoubtedly not, since there is no command for this either in the Koran or in the Sunnah! If they say that Allah did not oblige this prayer, but it must be compensated, just in case, then I would like to pay attention to this, since many scientists disagree with such an argument. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever brings into our cause (religion) something that has no relation to it, it will be rejected!” Muslim 1/224.

After all, how many Muslims have fallen into error, relying on the opinion that a prayer missed without a reason can be made up! And how many Muslims, for unknown reasons, do not perform the five prayers on time, and then, at night, make up in order almost all five prayers missed during the day, thinking that by doing so they have atoned for their sin!

The same is the case with someone who, being a Muslim, abandoned prayers and did not perform them consciously for several years. He should not make up for them, but he should bring sincere repentance for such a great sin! If, as has already been said, even one prayer missed without reason is not made up, then it is natural that prayers missed over a long period are not made up even more so. See “Sahih fiqhu-Ssunna” 1/260.

Also, some Muslims order a person who has accepted Islam to make up for all the prayers that he had to perform upon reaching adulthood. This is an excess and a complication of religion, which Allah made easy for His slaves by saying: “And He has not made any difficulty for you in religion.”(al-Hajj 22:78). After all, such a statement not only does not rely on any argument, but it can also push a repentant person away from Islam! This opinion has no basis, and there were no reports of the Messenger of Allah (peace and blessings of Allah be upon him) reimbursing himself or ordering his companions to replenish prayers, but rather said: “The adoption of Islam erases all the sins that came before it” . Ahmad 4/198. Sheikh al-Albani called the hadith authentic.

Imam Ibn Nasr al-Maruazi said: “Muslims did not disagree that the prophet(peace and blessings of Allah be upon him)did not oblige any of the infidels who accepted Islam to pay any of the obligatory requirements!” See “Ta’zymu qadri-ssala” 1/186.

Conclusion

We ask Almighty Allah to make us one of those who guard our prayers and perform them humbly, truly, He is capable of anything! And we call upon all Muslims to be responsible in performing the obligatory five times prayer, which is the best act of worship performed by the body!

One day ‘Abdullah ibn Sunabihi said: “Abu Muhammad claimed that the Witr prayer is obligatory (wajib)!”‘Ubadah ibn Samit (may Allah be pleased with him) said: “Abu Muhammad lied! I testify that I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah Almighty has made five prayers obligatory. And the one who performed ablution thoroughly and prayed at the time established for prayers, and made full bows and bows to the ground, and observed humility in prayers, he has a promise from Allah that He will forgive him! And whoever does not do this has no promise from Allah, and if Allah wishes, He will forgive him, and if He wishes, He will punish him!” Abu Daud 425, Ahmad 5/317, Ibn Majah 1401, an-Nasai in “al-Kubra” 314, ad-Darimi 1577, Malik 1/14. The authenticity of the hadith was confirmed by Hafiz Ibn ‘Abdul-Barr, Imam an-Nawawi and Sheikh al-Albani.

The Prophet (peace and blessings of Allah be upon him) and his companions said to the one who made a mistake, “He lied!” What would they then say about someone who lies deliberately?!

According to Abu Umama (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The foundations of Islam will be destroyed one after another, and as soon as one of them is destroyed, people will zealously begin to destroy the next one. Rule will be the first to be destroyed, and prayer will be the last.” . Ahmad, al-Hakim. The hadith is authentic. See Sahih al-Jami' 5075.

Allah Almighty said: “Seek help from patience and prayer. Verily, it is a heavy burden for all but the humble!” (al-Baqarah 2:45).

It is reported from the words of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “ Indeed, on the Day of Resurrection, the settlement with the servant of Allah will first of all be made for his prayers, and if they are good, he will succeed and achieve what he wants, and if they turn out to be unsuitable, then he will fail and suffer a loss. If, however, shortcomings are discovered in the performance of this duty, the Almighty and Great Lord will say (to the angels):“See if My servant has any of the voluntary deeds, so that through this he can make up for the shortcomings in the obligatory ones.” , “and then they will do the same with all the rest of his affairs.” at-Tirmidhi. The hadith is authentic. See Sahih al-Jami' 2020.

Also, the Messenger of Allah (peace and blessings of Allah be upon him) said: “The first thing that will be settled with the servant of Allah on the Day of Resurrection will be prayer. And if his prayer is good, then all his other deeds will be good, and if his prayer turns out to be worthless, then the rest of his deeds will also be worthless.” . at-Tabarani in “al-Ausat” 2/13. The hadith is authentic. See Sahih al-Jami' 2573.

And in conclusion, praise be to Allah, the Lord of the worlds,
peace and blessings to our prophet Muhammad and his family members,
to his companions and everyone who sincerely followed their path!

Prepared by the site editors:"Salaf Forum"

Baraka-Allahu fikum and jazakumu-Allahu khairan!

Allah Almighty said: “You will not achieve piety until you spend what is dear to you, and no matter what you spend, Allah knows about it!” (Ali ‘Imran, 92).

Let none of us be afraid that sadaqah for this noble cause will somehow affect our well-being, because the Messenger of Allah, may Allah bless him and grant him peace, said: “Sadaka does not reduce wealth in any way!” (See Sahih Muslim/2588).

And let none of us be ashamed to make even a small donation, for before Allah it becomes great.

21:45 2016

How to perform prayers missed for a valid reason

On the need to maintain consistency when performing several prayers missed for a reason acceptable by Shariah.

Jabir (may Allah be pleased with him) said: “Umar ibn al-Khattab came during the Battle of the Ditch after sunset and began to scold the infidel Quraish, then said: “O Messenger of Allah, I barely had time to finish the afternoon ('asr) prayer , as the sun began to go below the horizon!” And the Prophet (peace and blessings of Allah be upon him) said: “I swear by Allah, I did not commit it at all!” Then the Prophet (peace and blessings of Allaah be upon him) and we took ablution and performed the afternoon (‘asr) prayer when the sun had already set, and then the evening (magharib).” al-Bukhari 598, Muslim 209. This opinion, that prayers should be compensated by observing their sequence, was preferred by the majority of scholars. See “al-Mughni” 1/607, “Nailul-autar” 2/36.

If a person, without knowing this, has performed the prayers out of order, then he should not redo anything, since ignorance is an excuse. The Hanafis spoke about this and this opinion was preferred by Sheikh-ul-Islam Ibn Taymiyyah. See “al-Insaf” 1/445. In what cases can late prayer be justified?

If a person overslept or forgot to perform namaz

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgot about prayer or slept through it, then his atonement will be to perform this prayer as soon as he remembers it.” Muslim 1/477.

A person should make every effort not to miss prayers. And if a person knows that in five minutes it will be time for prayer, then he should not go to bed!

Scientists also said that if a person set an alarm clock, for example, for 8 o’clock, knowing that the time for morning prayer is at 6 o’clock, then he is regarded as someone who deliberately left prayer, which is why he fell into disbelief! Sheikh Ibn Baz and Sheikh Ahmad al-Najmi said similar things.

Not performing namaz due to coercion

A forced person has a justification before Allah, about which there is no disagreement among scholars. See “al-Majmu’” 3/67, “al-Ashbah wa-nazair” 208.

Fear for your life when the person praying is in danger

It is reported from Anas (may Allah be pleased with him) that when the situation became more difficult during the battle of Tustar, the companions skipped the morning prayer and performed it only after sunrise. al-Bukhari 2/172. See also “al-Mukhalla” 2/244 “Nailul-autar” 2/36, “Sharkhul-mumti’” 2/23. Should prayers missed without a reason acceptable by Sharia be compensated?

There is no doubt about the greatness of the sin of one who deliberately missed the time allotted for prayer without a Sharia reason. Among the scientists there were those who even considered such a person to be an infidel. Hafiz Ibn 'Abdul-Barr said: “Ibrahim an-Naha'i, al-Hakam ibn 'Utayba, Ayyub al-Sakhtiyani, 'Abdullah ibn al-Mubarak, Ahmad ibn Hanbal and Ishaq ibn Rahaweih said that the one who leaves deliberately one prayer and does not perform it without reason at the appointed time, and refuses to make up for it, and says: “I will not perform namaz!”, he is an infidel whose property and blood become permissible! If he repents and begins to perform namaz again, then his repentance is accepted, but otherwise he will be executed and will not inherit from him!” See al-Istizkar 2/149.

Ibn ‘Abdul-Barr also said: “The Prophet (peace and blessings of Allaah be upon him) said: “Rulers will appear after me who will skip the time of prayer. Therefore, you pray on time, and follow them with voluntary prayer!” Muslim 2/127. The scholars said that this hadith is proof that these rulers do not become infidels by deliberately missing the times reserved for prayers. And if they became infidels for this reason, then the Prophet (peace and blessings of Allah be upon him) would not have ordered prayer for them!” See “at-Tamhid” 4/234. However, the question is this: Is a person who misses prayer for no reason obligated to make up for it?

Most scholars and imams of the four madhhabs believed that a person who missed prayer for no reason is certainly obliged to make up for it. However, this opinion is not based on direct arguments from the Koran and Sunnah, but is based on an analogy with some hadiths.

Note: It should be noted here that the Sharia provision is not always based on direct instructions from the Koran or Sunnah. There are many cases where it follows from circumstantial evidence. For example, in Islam there is no direct indication of the prohibition of the coexistence of men and women who are strangers to each other (ikhtilat), however, there are many instructions in the Koran and Sunnah from which the prohibition of this is derived. Thus, Allah Almighty said: “Stay in your homes and do not dress up the way you dressed up in the days of the first ignorance!”(al-Ahzab 33:33).

Imam Ibn Batta said: “It is known that prayers have their time, and whoever performs a prayer before its time has come, it will not be accepted by him, just like the one who performs it after the end of its time!” See “Fathul-Bari” 5/147, Ibn Rajab.

Imam al-Barbahari said: “Allah will not accept obligatory prayers except those performed in due time, except for the one who has forgotten, for he has an excuse and performs the prayer as soon as he remembers it!” See. “Fathul-Bari” 5/148.

Sheikh al-Albani said: “The words of those who consider it obligatory to make up a prayer missed deliberately without an acceptable reason are not based on evidence. Compensation for such a prayer does not make sense, since performing a prayer outside of its time is similar to performing a prayer before its time has arrived. It makes no difference!” See “as-Silsila ad-da’ifa” 3/414 and “as-Silsila al-sahiha” 1/682. Thus, we see that the statement that there is a unanimous opinion (ijma') on this matter is not true, just as it is not true that it was the opinion of only Ibn Hazm.

The opinion of scientists who do not recognize the fulfillment of such prayers is the most correct for several reasons:

Firstly, Allah Almighty has established a specific time for each prayer, saying: “Verily, prayer is prescribed for believers at certain times.”(an-Nasai 4: 103).

Secondly, There are no commands from Allah or His prophet (peace and blessings of Allah be upon him) indicating the need to make up for missed prayers without reason. As for the comparison with someone who overslept or forgot, this analogy is incorrect, because for someone who overslept or forgot to perform a prayer, performing it is a full-fledged atonement, while for someone who missed a prayer for no reason, its completion will no longer be an atonement.

Third, If the one who missed it without a reason was obliged to compensate for the prayer, then what would be the point of the Prophet (peace and blessings of Allah be upon him) to associate its compensation with reasons such as forgetfulness or sleep?!

Fourth, the issue of compensation and atonement relates to the orders of Sharia, where it is not allowed to oblige anyone with anything other than what Allah and His Prophet (peace and blessings of Allah be upon him) have obligated. After all, there is no text indicating a similar type of worship, such as making up prayers missed without reason, but Allah said: “And Your Lord does not forget!”(Maryam 19:64).

Fifthly, the question of a refundable prayer not in its time is connected not only with atonement, but also with whether such a prayer is valid at all. After all, completing the prayer relates to worship, and it is known that any worship is fundamentally forbidden and invalid, except for what is indicated in Sharia.

Will those who oblige a prayer to be completed without a Sharia reason be able to say that Allah or His prophet (peace and blessings of Allaah be upon him) ordered this prayer?! Undoubtedly not, since there is no command for this either in the Koran or in the Sunnah! If they say that Allah did not oblige this prayer, but it must be compensated, just in case, then I would like to pay attention to this, since many scientists disagree with such an argument. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever brings into our cause (religion) something that has nothing to do with it, it will be rejected!” Muslim 1/224.

After all, how many Muslims have fallen into error, relying on the opinion that a prayer missed without a reason can be made up! And how many Muslims, for unknown reasons, do not perform the five prayers on time, and then, at night, make up in order almost all five prayers missed during the day, thinking that by doing so they have atoned for their sin!

The same is the case with someone who, being a Muslim, abandoned prayers and did not perform them consciously for several years. He should not make up for them, but he should bring sincere repentance for such a great sin! If, as has already been said, even one prayer missed without reason is not made up, then it is natural that prayers missed over a long period are not made up even more so. See “Sahih fiqhu-Ssunna” 1/260. Also, some Muslims order a person who has accepted Islam to make up for all the prayers that he had to perform upon reaching adulthood. This is an excess and a complication of religion, which Allah made easy for His slaves by saying: “And He has not made any difficulty for you in religion.”(al-Hajj 22:78). After all, such a statement not only does not rely on any argument, but it can also push a repentant person away from Islam! This opinion has no basis, and there were no reports that the Messenger of Allah (peace and blessings of Allah be upon him) compensated himself or ordered his companions to complete prayers, but on the contrary said: “Accepting Islam erases all the sins that were before him." Ahmad 4/198. Sheikh al-Albani called the hadith authentic.

Imam Ibn Nasr al-Maruazi said: “Muslims did not disagree that the Prophet (peace and blessings of Allah be upon him) did not oblige any of the infidels who accepted Islam to pay any of the obligatory requirements!” See “Ta’zymu qadri-ssala” 1/186. As for Muslims who deliberately missed prayer without a good reason, this is what the scientists say.

Shaykhul-Islam Ibn Taymiyyah said: “It is not legal to make a refund for a prayer for someone who misses it without a reason, and this (reimbursed) prayer is invalid! He should perform more voluntary prayers (as repentance), and this is the opinion of a group from among the salaf!” See al-Ikhtiyarat 34.

The time for those prayers and fasts is lost. You just need to do SINCERE REPENTANCE and not go back to it, make up for lost time by doing voluntary (optional) worship. And correct, sincere repentance erases past sin. The conditions for such repentance are:

• regret, feel remorse, annoyance and sadness about the sin committed;

• Stop and refuse to commit sin;

• Have a firm intention and decision not to return to such offenses.

One should not henceforth abandon prayer or fasting except for a reason acceptable in Shariah. Regarding leaving prayer without a Sharia reason, according to a more correct opinion, such prayer cannot be compensated or redeemed - and salvation is in REPENTANCE.

And may Allah protect us from such actions!